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APOPHIS 



APOPHIS 



APOPHIS 



APOPHIS 




by Michael Kelly 



A Publication of the Order ofApep 



APOPHIS 



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Copyright 2009 by the author of this book Michael Kelly. The book 
author retains sole copyright to his or her contributions to this book. 



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APOPHIS 
CONTENTS 

Introduction 7 

The Trail of the Serpent 9 

The Seven Heads of the Ancient Dragon 39 

The Work of the First Head 69 

The Work of the Second Head 93 

The Work of the Third Head 125 

The Work of the Fourth Head 159 

The Work of the Fifth Head 219 

The Work of the Sixth Head 265 

The Work of the Seventh Head 283 

Further Reading 287 



APOPHIS 



APOPHIS 



INTRODUCTION 



Draconian magic is unequivocally a school of the Left-Hand 
Path. That is to say it is a school which teaches the 
immortalisation and deification of the individual psyche, as 
opposed to the Right-Hand Path which seeks to submerge that 
psyche within a sense of universal oneness. Draconian magic 
is in its very essence terrifying, alienating and antinomian, but 
- for the successful few - it is ultimately liberating, 
illuminating and joyous. It is definitely not for the faint- 
hearted or dilettante. Casual experimentation will prove 
worthless, as the act of tearing oneself from the womb of the 
cosmos is an exercise of Will and heroism, qualities gained 
only through intense struggle. 

This may sound very off-putting, but so it should. 
Dragons in western lore are creatures of terror and death. 
These fearful archetypes resonate with those from other 
cultural roots, such as Tiamat, the Serpent of Eden and 
especially the Egyptian Apep, the primal serpent of Chaos. 

This book takes the symbolism of the seven-headed 
dragon of antiquity and instructs the reader how to awaken 
each of these heads within his own psyche, until he truly 
becomes a magical dragon, a god in essence. This work is 



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APOPHIS 

presented in a carefully measured curriculum, which if 
followed will provide a steady and powerful process of 
awakening. The work of the heads must be approached in the 
order given in order to ensure consistent and reliable results. 
Picking and choosing may result in nothing at best or mental 
imbalance at worst. Experienced magicians may feel inclined 
to take short cuts to reflect what they have already learned. 
Truly experienced magicians will not do so, recognising that 
there is always more to learn. 

The teachings codified in this book are derived from 
my experience as past Grand Master of the Temple of Set's 
Order of Leviathan and were further developed in the later 
independent Order of Apep. They have been tested by many 
strong Initiates over many years and are of proven efficacy. 
The first footsteps of this curriculum may be familiar from 
many schools of magical practice, but the Work of the later 
heads is, I believe, unique in print. Never before have the 
ultimate aims and essence of the Left-Hand Path been 
revealed so clearly in practical steps. 

To those who will plumb the abyss of the reptilian 
mind, awaken the fire serpent and ultimately see through the 
Eye of Leviathan, I salute you! 

Michael Kelly 

- The Dragon Fafnir - 

Winter 2009 



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APOPHIS 



CHAPTER ONE 



THE TRAIL OF THE SERPENT 



What is Draconian Magic? 

Draconian magic is, by definition, magic fuelled by the 
symbolism and energies of dragons. Although today dragons 
tend to be relegated to fantasy novels (usually trilogies, of 
course) or fantasy cinema, their mythological roots are deep 
and dark. I suspect that most people with a fascination for 
dragons today have acquired it through fantasy rather than 
myth. This is not always a bad thing. Tolkien's Smaug stands 
upon firm and recognisable mythological roots, for instance, 
and the serpents who slither through Robert E. Howard's 
Conan stories are truly bearers of the helm of awe. But many 
of the dragons of popular fantasy are far removed from the 
Draconian spirit, becoming just another monster in a fictional 
menagerie. The journey of rediscovering the true essence of 
the dragon is an uncomfortable and terrifying experience for 
most contemporary people, cruelly displaying aspects of their 
own selves that they would rather not acknowledge. But self- 
knowledge and self-integration are the only true keys to 



APOPHIS 

magical wisdom and magical power. 

Draconian lore and practice are rarely found in any of 
the published books on magic. There are a few very notable 
exceptions, of course. Kenneth Grant's Typhonian Trilogies 
are packed full of references to the Draconian current and 
should be sought out and avidly devoured by all students of 
this present curriculum. Don Webb's growing corpus of 
Setian magical books - commencing with The Seven Faces of 
Darkness - are likewise indispensible for both theoretical and 
practical purposes. A selected, annotated reading list is 
included at the back of this book. 

One reason that so little of the Draconian current 
appears in modern magical books is that it is unashamedly 
and irrevocably Left-Hand Path in its aims and 
methodologies. People are very afraid of this. The Right- 
Hand Path teaches that the goal of the soul is to attain a 
blissful union with God / Goddess / Universe, or - in the 
purest forms of Right-Hand Path philosophy, such as 
Buddhism - the very cessation of existence in a serene 
nothingness. The Left-Hand Path in contrast champions 
individual existence and ultimate Self-deification as its goal. 
The Universe is not a thing to lose oneself in, but a 
magnificent arena for play in which the Self may express and 
develop its own unique and indissoluble essence in an ever- 
expanding cycle of Remanifestation. 

The first thing that the Initiate learns, however, is that 
he knows next to nothing of himself. The personality is a 
hotch-potch of parental and societal conditioning, shaped and 
reshaped by the media, advertising and selective education. 
The first tasks for the student are to strip away the accretions 
to finally reveal his own unsullied central core. This process 
of self-revelation is the first opening of the Eye of Leviathan, 
learning to see things - and particularly oneself - as they 



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APOPHIS 

really are. Even this first realisation is difficult and time- 
consuming, much harder work than the majority of modern 
people - and certainly the majority of occultists - are 
prepared to commit themselves to. Add to this the fact that it 
is always a frightening and disorienting experience that will 
change the Initiate in irreversible ways and you don't really 
need to wonder too hard why the Left-Hand Path is shunned 
and feared. 

But why dragons? Because of their mythology and 
enduring imagery, certainly, but also because of their 
biological inheritance. Man is the inheritor of the dragon's 
wealth and power, as amply demonstrated in the myth of 
Sigurd and Fafnir. The human brain stem is reptilian in origin 
and the dragon thus signifies not consciousness itself, but that 
monstrous primeval potential which births consciousness, 
whose power still lies coiled deep within. Mythologically, 
the world was formed from the body of the primordial dragon 
Tiamat and human beings sprang from the droplets of 
demonic blood shed in that conflict of proto-Gods. Many 
dragon myths conceal great initiatory secrets. 

The Left-Hand Path conjures different images in 
different minds. The term originated in India, where it 
referred specifically to those sexual magical techniques which 
accelerated the soul on its journey. In this early context, its 
goal was seen as no different from that of the Right-Hand 
Path: cosmic union, or oblivion, depending upon your 
interpretation. The difference between the Paths lay in the 
sexual methodology, in the deliberate breaking of social and 
moral taboos to free the soul from its enthrallment to 
orthodoxy, and in the emphasis it placed upon the female. 
The Left-Hand Path offered a much quicker, but much more 
dangerous, route to the top of the same mountain. 

The term evolved with time and cultural changes, 



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APOPHIS 

whilst retaining its underlying qualities and methodology. In 
the Victorian era, the phrase had passed into the West via 
Blavatsky and her writings, and the gentlemen and ladies of 
organisations such as the Hermetic Order of the Golden Dawn 
would mutter about it under their breath with dire warnings, 
equating the Left-Hand Path with Black Magic. It is not 
difficult to understand how such sexually explicit practices 
were regarded in those straitlaced times. 

Aleister Crowley - without doubt the most renowned 
magician of the last century - is often termed a Black 
Magician by the ignorant, indeed he would sometimes claim 
to be one himself when the mood took him. But Crowley's 
philosophy and practice are contradictory in this respect. In 
his writings he seems ardently Right-Hand Path, but his huge 
ego and zest for life mark him to the Left. He heaps scorn 
upon the 'Black Brothers' who close themselves up, but these 
changeless shells he describes bear no relation to the Self- 
transformations of the true Left-Hand Path practitioner. 
Crowley's writings, whilst pivotal, are a mass of 
contradictions on this subject. He seemed torn between his 
own early training and his personal magical experience. But 
it must be said that the central core of his teachings, The Book 
of the Law, is utterly Left-Hand Path in tone and implication. 
Ipsissimus Crowley's work remains invaluable and Don 
Webb's recent book, Aleister Crowley: The Fire and the 
Force, at last provides us with a coherent Left-Hand Path 
analysis of Crowley's system and philosophy. 

In purely practical terms, Crowley's use of sex in his 
'Magick' and the antinomian role he adopted as the Great 
Beast 666 were absolutely Left-Hand Path methodologies and 
they certainly led to his strait-laced contemporaries labelling 
him as such and shunning him in consequence. Then the 
novels of writers such as Dennis Wheatley introduced the 



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APOPHIS 

phrase to the wider reading public. These twin factors - the 
notoriety of Crowley and the romances of Wheatley - 
irrevocably equated the Left-Hand Path in the West with the 
practice of Satanism. 

Rather than kick against this association, the Left- 
Hand Path thrived because of it. In 1966, Anton Szandor 
LaVey, who had long held spooky soirees and occult 
ceremonies at his San Francisco residence, formally 
established the Church of Satan as a vehicle for his 
philosophies. LaVey produced a streamlined and utterly 
pragmatic system of magic which focused upon personal 
power and satisfaction as its raison d'etre, Indulgence being 
his watchword. A born showman, LaVey played his role as 
Satan's High Priest to perfection. When he penned his 
grimoire, The Satanic Bible, it wasn't published as an in-house 
pamphlet, but as a hugely popular mass market paperback. 

While this was going on, Kenneth Grant, who had 
studied under the tuition of the aged Crowley, benefitting 
from his mentor's entire lifetime of experience, had been 
operating the New Isis Lodge of the Typhonian O.T.O. 
Mingling Crowley's teachings with those of his other friend 
and teacher, the London artist / occultist Austin Osman Spare, 
Mr Grant breached a wide expanse of new territory. He 
began the process of writing his discoveries in the volumes of 
his Typhonian Trilogies series, commencing with The 
Magical Revival. Mr Grant has deliberately never presented 
his books as practical manuals, but for those already practiced 
in Crowley's methodologies, a complete and working system 
of Left-Hand Path Qabalah can be mined from these volumes, 
which feature the Left-Hand Path staples of sexual and 
Draconian magic heavily. 

Meanwhile, dissent within the Church of Satan led to 
Magister Michael Aquino resigning from the organisation, 



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APOPHIS 

along with several other high profile members. Dr Aquino 
invoked the Prince of Darkness for guidance and was hailed 
by Set, the ancient Egyptian deity who is the earliest Form of 
the Lord of Darkness conceptualised by (or revealed to) man. 
Set inspired Dr Aquino to write a document entitled The Book 
of Coming Forth by Night, which defined a new philosophical 
and magical Vision and severed the Left-Hand Path in the 
West from the Judeo-Christian taint inherent in Satanism. 
The Temple of Set, founded in 1975, remains the foremost 
global initiatory school of the Left-Hand Path today. A full 
account of Left-Hand Path history and philosophy up to this 
point may be found in Lords of the Left-Hand Path by 
Stephen E. Flowers. 

Within the Temple of Set, it became the practice for 
the Masters of the Temple to establish Orders, specialised 
schools in which they could concentrate their particular brand 
of teaching. James Lewis, one of the Temple's earliest 
Masters and a man with a fascination for the serpentine, 
founded the Order of Leviathan. The Order was established 
to investigate the implications of the 'Statement of Leviathan' 
in Michael Aquino's inspired piece of writing entitled The 
Diabolicon. The Order fixed its view firmly upon the future 
evolution of the Initiated Self and abandoned the traditional 
theatrics of magic in favour of a direct and focused 
application of the Will. At the time of the Order's founding, 
Magister Lewis sought guidance through a series of Apep 
Workings', which charged him to "teach them immortality". 
The immortalisation of the psyche became a central focus of 
the Order of Leviathan, ultimately giving rise to the magical 
process and philosophy of Remanifestation, the cornerstone 
of contemporary Draconian magic. 

In 1996, Ipsissimus James Lewis stepped down from 
his position as head of the Order of Leviathan and I assumed 



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APOPHIS 

the post of Grand Master. I worked hard to consolidate the 
breakthroughs he had made and put his ideas fully into 
practice. The Order ritual at the 1996 Temple of Set 
Conclave at which I assumed the Grand Mastery was quite 
deliberately the most outrageously theatrical we had ever 
staged, "with a thousand elephants" as the saying goes. But it 
was a last hurrah. I formalised my predecessor's Vision of 
magic worked "by force of Will alone" and at the Munich 
Conclave a couple of years later, the Order Working took 
place in a darkened room without ritual robes, without props 
or paraphernalia, without a script. All who attended avowed 
it to be one of the most intense and devastatingly powerful 
group Workings in which they had ever participated. 

Among my teachings as Grand Master were those 
core discoveries which form the basis for much of the 
material in this book. Having honed magical practice down to 
its barest, most spartan, essentials, I was able to intuit a new, 
more accurate, model of how exactly magic works. This new 
model I termed the Magic of the Void. Using this model, I 
was able to chart the inner process that motivates magic and 
strives for the immortalisation of the psyche. This process I 
termed the Magic of Desire. From these twin 

Understandings, I was able to prepare my personal Seal, the 
Eye of Leviathan, pictured below, which contains all of the 
Secrets of Draconian magic in symbolic form. All three of 
these things are discussed in great detail in this book. 




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APOPHIS 

In time, I too stepped down as Grand Master of the 
Order of Leviathan, passing its reins to another, whilst I took 
time to reflect upon my teachings and allow them to gestate. I 
finally resigned from The Temple of Set - which should not 
be interpreted as any kind of criticism against that fine 
initiatory school - as I knew that I needed to forge something 
new as a vehicle for my teachings, something fully 
harmonious with, yet distinct from, the Temple in which I had 
earned my Mastery. Thus I established the independent Order 
of Apep as a Remanifestation of my own focal teachings 
within the Order of Leviathan. To inaugurate the Order, I 
performed a fresh series of Apep Workings to establish a 
resonance with those upon which James Lewis had founded 
the Order of Leviathan so many years before. The revelations 
were astounding, reforging my ideas into a coherent 
curriculum which framed itself around the ancient and 
powerful symbolism of the seven heads of the primordial 
serpent. This curriculum was introduced in the Order's 
journal, Apophis, and is now explained in full in this book, so 
that others may tread the trail of the serpent. The full record 
of the Apep Workings which shaped the curriculum is also 
reprinted in its proper place in these pages. 

The Order of Apep is an umbrella beneath which 
Apepian Initiates can share their work and ideas. This 
process continues and new projects are underway at the time 
of writing. In late 2005 I began the process of preparing the 
Order's teachings for wider circulation in this book. I do this 
not only to share what we have learned and to encourage 
others to seek the innermost secrets of their souls, but also as 
a very deliberate act of Draconian magic, in the sure and 
certain knowledge that the seeds thus cast into the world will 
bear strange fruit and that a new turn on the initiatory spiral 
of Remanifestation will be discovered in consequence. I 



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APOPHIS 



await it eagerly. 



An Unholy Trinity 

Draconian magic is not pantheon-specific and the Initiates of 
the Order of Apep have worked extremely effective magic 
within the traditions of the Egyptians, the Teutons and the 
Enochian deities, among others. The actual faces and 
identities of the god-forms invoked are thus largely dependent 
upon the affinity, aesthetic and cultural / genetic imprint of 
the individual practitioner. 

In all cases, however, it will be found that three major 
archetypes or Forms predominate within the Draconian 
initiatory process and none of these may be safely excluded 
from the Work. Indeed, there will be no Work at all unless 
the Initiate can forge a vital personal link with each of these 
divine beings, learning to recognise their promptings without 
self-delusion, and to act decisively upon the guidance 
received. 

The first of these Forms is the Lord of Darkness, the 
God of Consciousness. The second Form is the Scarlet 
Woman, the Goddess of Desire. The third Form is the 
Serpent, the Force for Remanifestation. Each of these is 
discussed in some detail below. Through the Initiate's 
interactions with these Deities, a new personal God will 
ultimately arise if all is well done. This is the personal 
Daemon - also called the Holy Guardian Angel by other 
nomenclature - which will be discussed later in this book in 
its proper place. 



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APOPHIS 

The Lord of Darkness 

The Lord of Darkness is, first and foremost, the God of 
Consciousness. It may seem strange that consciousness - the 
primary defining factor of human existence - is said to be 
derived from the Prince of Darkness, the Devil. But this is 
true in any mythology you might care to examine. In the 
Biblical Eden myth, humanity is given self- awareness through 
the prompting of the Serpent to taste the forbidden fruit. In 
ancient Egypt, the dread Set was the champion of 
individuality, the Self-willed rebel in a structured and 
inflexible society. He was the God who was against the 
Gods. In Greek mythology, humans acquired consciousness 
only when Prometheus stole fire from heaven, a 
consciousness that the jealous Gods never intended mankind 
to have. In Northern myth, man was granted consciousness, 
intelligence and being as a tripartite gift from the grim and 
dark God Odin. And so the list goes on. In each case, man's 
consciousness and sense of Self is bestowed upon him by a 
dark entity - itself a conscious and rebellious being - in 
defiance of the laws of conformity. 

The Lord of Darkness - the giver of the Gift of Self - 
is thus the primary Deity of the Left-Hand Path, since the 
purpose of that Path is the deification of Self itself, the 
exaltation and development of that Gift to the maximum 
degree. 

In each mythology, it is the Gods of Darkness who 
have given consciousness and self-determination to the 
human race. The conventional Deities of the Right-Hand 
Path and the establishment chastise these Dark Gods and their 
followers, branding mankind as willful and rebellious, 
demanding our obedience and a return to subjugation. In 
Judeo-Christian myth, we are worthless sinners who must 



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APOPHIS 

renounce our own wicked desires and throw ourselves upon 
the mercy of God; our sole purpose is to worship him and to 
practice self-denial. In Egypt, the dominant cults insisted 
upon adherence to the social codes, living life according to 
the strictly regulated dictates of religious law. Obedience, 
self-denial, servitude: these are the creeds of the Right-Hand 
Path which are present in every majority religion wherever 
you may look. They are contemptible and an insult to our 
own conscious existence. 

However, the Dark Gods strike against these attitudes. 
In Norse lore, Odin slays the monolithic giant Ymir so that a 
new and lively world may be born. He infuses humanity with 
consciousness and ecstasy so that fresh innovations and joys 
might arise through our genius. He foresees the need for 
change in this seething transformative matrix - Ragnarok - 
and employs His cunning and craft to ensure His own 
metamorphosis and rebirth through that change. 

In Egyptian mythology, three events in particular 
stand out as we examine Set in His role as Lord of the Left- 
Hand Path. Firstly, He is Self-Created. He is not born in 
natural fashion, but tears Himself out of the constricting 
womb and into manifestation. He then bestows His Gift upon 
mankind, granting the spark of individual identity and Self- 
awareness to our species. In the mythology, He becomes the 
murderer of Osiris, the God of the Dead, who stifles creativity 
and individuality in his confining mummy wrappings. Set 
effectively slays Death itself. 

Set is not a comfortable or docile God. On the one 
hand, He can be a spirit of fury and passion; on the other 
hand, He may be as cold and calculating as a reptile. But He 
is always Himself, never a slave. To humanity He gave the 
capacity to rebel against constraints, the ambition and vision 
to reach for the stars, the Will to live as free and passionate 



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APOPHIS 

beings instead of docile sheep subject to the whims of others. 
Indeed, He placed deep within the core of our species the 
Divine Fire of a God - the Black Flame - that we may have 
the capacity to become as He is. 

These things, of course, come at a price. The sad but 
simple fact is that the constricting and choking religions of 
the Right-Hand Path are a true representation of the hopes and 
opinions of most people. When faced with the infinite 
expanse of space and the eternal sweep of time, most people 
are horrified by the realisation that their own minds are 
seemingly also limitless and that an entire universe of 
imagination and subjective reflection lies within them. In the 
face of immensity, their first reaction is to deny it, to run and 
hide themselves under a rock, terrified by their own freedom 
and potential. Thus they seek out and serve gods, priests and 
politicians who call them sinners and deviants, condemning 
the blasphemy of selfhood and compelling conformity, 
obedience and a comforting narrowness of vision. And, 
inevitably, those who defy these strictures and revel in their 
self-awareness and consciousness are labelled heretics and 
destroyed in the most brutal manner possible, agonies 
inflicted upon them to reflect the pain felt by those blind 
bigots whose feeble inner eyes cannot bear the brightness of 
an ascendant star. 

So I do not begin to pretend that the Left-Hand Path is 
for everyone. It is for a certain kind of mind, an outsider who 
shuns comforting conformity and accepts his own essence as 
the sole reason for his being. It is for the pioneer who desires 
to push back the furthest frontiers of knowledge and 
possibility in his quest for beauty, new experience and further 
becoming. It is for those who see life in all of its comedies 
and tragedies as Play, a glorious kaleidoscope of 
metamorphosis, a thing of joy even in its most painful 



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APOPHIS 

moments. It is for those who can speak with thunder in their 
voices the watchword of Set: "Xeper: I have Come into 
Being". If you are not one of these people, then Draconian 
magic is not for you and it can only bring you terror and 
misery. To you I would say, go on your way and enjoy life in 
comfort. There is nothing for you here. 

But for those who rejoice in their identity, in their 
status as self-aware and unique beings, for those who seek to 
catalyse and actualise that essential Selfhood in the ultimate 
goal of Self-deification, for those there is no greater God or 
role model than Set, who tore Himself from the constricting 
womb, who became an untamed force of war and storms, who 
ignited the same Flame of non-conformity in humanity and 
who ultimately slew Death itself. In order to focus and 
Remanifest my own personal Work, I resigned from the 
Temple of Set after a ten year period. But I retain my status 
as a Priest of Set in my inmost being and always will. Set is 
the oldest historical expression of the Lord of Darkness 
known to our race and His image, mythology and living 
Essence confirm Him as the Prince of Darkness. 

Moreover, Set is a God totally divorced from the 
Judeo-Christian world model. He is not a Devil forever 
subservient to an omnipotent, omniscient overlord who moves 
in mysterious ways. He is the God against the Gods of stasis, 
the one who champions the cause of the heroic - or indeed 
anti-heroic - individual against the homogenising mass and 
He does so with terrible force. Lust, ecstasy, ferocity: these 
are the attributes of Set and His Priests. But not as 
debilitating addictions; they are epicurean manifestations of 
Will, exultant power rather than guilt-ridden wretchedness. 
Set is not the underdog Devil of Christianity, He is the 
conquering power who will not be constrained. Set is not 
Anti-Christian per se: Christianity is simply irrelevant, it 



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APOPHIS 

doesn't matter. 

We might pause to ask why a being such as Set would 
bother to bestow the Gift of consciousness upon our species. 
There are two possible reasons that spring to mind 
(additional, more complex, factors will no doubt occur to you 
as your Initiation progresses, but these initial considerations 
are the principal pair). Firstly, we might as well wonder why 
human magicians seek company. Why join Orders, Temples, 
and so forth? Partly for company, partly for like minds to test 
our ideas on, who can provide feedback and enthusiasm - or 
correction and criticism when necessary - thus inspiring us to 
further Becoming. Since our own consciousness must by 
definition be similar to that of its Giver, we can presume that 
Set too desires companionship. Indeed, in Dr Aquino's Book 
of Coming Forth by Night, Set's Initiates are bidden to 
approach Him as they would a friend. 

The second fundamental reason behind Set's Gift of 
consciousness to our species is to assist Him in retaining His 
own sense of Self. Consider a being in Set's position, the 
Universe responding to His Will and reshaping itself 
according to His Desire. The Universe would become a 
simple mirror of Set, reflecting and expressing His every 
thought. He and it would ultimately be indistinguishable, He 
would lose His boundaries, His sense of Self as a separate 
entity would be gone. In the end, He would inevitably 
succumb to inertial sleep and consciousness would once again 
be lost. It is by our differences that we define ourselves and 
in order to remind ourselves of who we are and what vitalises 
our essence, our Wills need to meet with resistance, with 
something which is not us and which may be moving at a 
tangent to our plans, forcing us to adapt and revaluate. So it 
is with Set too. He is a warrior, who loves a challenge. He 
therefore bestows consciousness upon other creatures as a 



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APOPHIS 

magical Gift. Now the Universe will be pushed and pulled in 
many directions by many Wills, some greater, some lesser. 
But it will no longer be a simple mirror of Set. Now He may 
pursue His purposes, striving to overcome conflicting 
currents, winning through might rather than default. With 
every action, His own identity is reasserted and He no longer 
risks absorption. 

It is interesting to consider that having instilled 
consciousness within our species, Set is loathe to interfere 
further. We have been granted the capacity for free Self-Will 
and this Gift is all we're getting. If you find yourself in a tight 
spot, there is no point in calling upon Set to get you out of it. 
At best, He will not do so: at worst, He will be angered by 
your weakness. He has given us the intelligence and the Will 
to determine our own fate by our own thoughts and actions. 
For Him to intervene further and sort out our problems for us 
would be to demean and deny the dignity of His Gift of Self- 
determination. In effect, it would be to take away from what 
He has already given. 

This being the case, you may ask what purpose there 
is in approaching Set at all? There are two reasons for doing 
so. The first is a form of bond known only by those who are 
truly free: it is a bond of loyalty and honour, a desire to 
openly acknowledge the one who made us what we are. The 
second is that Set delights in fellowship with those who 
actively exercise His Gift to remake themselves and their 
worlds. To such, He may reveal His own purposes and 
insights in an exchange of essence, which may ultimately give 
rise to a new Priest of Set, one who may speak with the voice 
and authority of the Prince of Darkness. This is a touching of 
souls, in which each is enriched by the other, yet retains its 
own Being. 



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APOPHIS 

The Scarlet Woman 

Mythologically, Set had three wives, each one of them 'ball- 
busting bitches', to quote a contemporary Priestess of Set. 
These were Nepthys, Anat and Ishtar. Nepthys was an 
Egyptian Goddess, the other two were imported foreign 
deities of war and eroticism. None of them were shrinking 
violets. Perhaps in bestowing these three powerful wives 
upon Set, the other Egyptian Gods may have hoped that the 
women might succeed in taming Him a little. They did not. 
Instead, the influence of these Goddesses inspired Set to even 
greater ferocity. 

The Mystery of the Scarlet Woman (or the Daemon 
Lover if you are female) is the Quest for the Other. Love is 
the Law of Creation. Two bodies combine and a third is 
produced from their coupling. This is true on all planes. On 
the atomic level, atoms meet and combine to form more 
complex molecules. These molecules again create more 
complex and specialised forms until living systems ultimately 
arise. Atoms themselves are sustained by the relationships 
between sub-atomic particles. Complex living systems mate 
and produce offspring which are unique combinations of the 
properties of both parents and a little more besides. On a 
cosmic scale, clouds of gas and dust and the force of 
gravitation can ultimately birth suns and planets. Yes, Love 
is the Law of Creation and since magicians are particularly 
creative, Love is a powerful force in us and through us. We 
Understand it, Need it and wield it. 

As has been said above, Set was not chained by His 
three wives, He was inspired by them and in Don Webb's 
Book of the Heb-Sed, Set speaks openly of His Beloved, 
whose secret name is 'Victory'. This is Norea, the true name 
of His wife Nepthys (Nepthys being a title rather than a 



24 



APOPHIS 

name). Magical Love must always be inspirational and 
liberating rather than restrictive and confining; it is the beauty 
of starlight, not the stuffiness of convention. As Aleister 
Crowley put it, "Love is the Law, Love under Will". 
Magicians - who are great lovers - must ensure that they 
always love greatly. 

We may pause at this point to consider why this is so 
important an issue for a practitioner of the Left-Hand Path. 
To do so, we must first remind ourselves what differentiates 
us from the Right-Hand Path. Our Western cultural bias 
means that when we think of the Right-Hand Path, we 
immediately think of the Judeo-Christian religions which 
have diseased our society for centuries. In truth, however, 
these are corrupt distortions, a combination of Right-Hand 
Path self-negating philosophy and the fanaticism of power- 
hungry clerics who use that philosophy to tyrannise others 
because of the loathing they feel for themselves.. If we want 
to see a pure example of the Right-Hand Path, we must look 
to the gentler philosophy of Buddhism, which we of the Left 
reject because of its defeatist goals rather than its rabid guilt. 
Buddhism holds that sorrow is a bad thing and that sorrow is 
a result of desire: we desire that which we don't / can't have 
and this makes us miserable. Thus, the Buddhist seeks to 
eliminate desire and enter instead a state of inert bliss. The 
Left-Hand Path, however, holds that sorrow gives value and 
meaning to life and is a powerful galvanising force. If you 
feel sorrow, it signifies that something in your life was 
valuable and precious enough for you to feel its loss keenly; 
this is a positive thing. Life is an adventure, a Quest, a thing 
of Beauty. For us, Desire is our greatest strength. 

The whole question of Desire and the Sense of Beauty 
is explored in some considerable depth in the Work of the 
fifth head of Apophis, presented later in this book. But at its 



25 



APOPHIS 

most basic level, the Scarlet Woman Formula is what keeps 
the magician fresh. She represents all that the magician holds 
sacred and holy, all that he strives towards and yearns for. 
She embodies those qualities found within his own Self which 
are not yet manifest and She also embodies those qualities in 
the Universe outside of his Self which complement him and 
make him complete. However, it is a serious error to see Her 
as merely a projection of these things. Above and beyond 
these, She is a Being and a Power in Her own right. 

It is obvious from the above that the true Scarlet 
Woman is a Goddess, not a person. It is, however, only 
natural that magicians will seek to find a suitable fleshly 
partner through whom She may clearly manifest Herself to 
them. Aleister Crowley certainly did, having a whole stream 
of mistresses in his quest to find Her in the flesh, most 
notably Leah Hirsig. But in his Magical Record he makes 
plain his love for Babalon first and foremost. Several 
contemporary Magi of my acquaintance also seem to have 
found that fleshly partner who best incarnates their aspiration. 

In most love affairs, it is said that relationships should 
be built upon compromise. This is not so with the Scarlet 
Woman: She is utterly uncompromising. But so is the 
magician who loves Her. His Will is steel, completely 
focused upon his Work. But the magician and his Lady share 
a Vision and their uncompromising natures both lead in the 
same direction, each striking creative sparks from the other, 
urging to greater efforts, greater heroism, greater deeds. This 
is why the magician is so inspired by the Goddess who is the 
Scarlet Woman and by the rare mortal who incarnates Her for 
him. This is also why magicians - despite being passionate 
lovers - are notoriously bad at handling ordinary human 
relationships. The Will and the Work are everything and if a 
partner cannot accept and support that totally, then the partner 



26 



APOPHIS 

will be left behind. 

This highlights the major difference in perspective 
which the Left-Hand Path sheds upon the question of love and 
relationships. The philosophy of most romantic relationships 
remains that of the caveman. It is primarily about possession 
and the personal pride of the possessor in his / her possession. 
People speak of 'my wife', 'my boyfriend', or in the most pig- 
ignorant and primitive forms of 'my bitch 1 . This is the 
philosophy that leads to so-called crimes of passion: 'If I can't 
have you, no one will'. The lesser and more familiar 
companion to this is the entire notion of unfaithfulness. 
Unfaithful to what, pray? In contrast to this possessiveness, 
the Left-Hand Path agrees wholeheartedly with Crowley's 
declaration that "there shall be no property in human flesh". 
Instead, we rejoice in the freedom of our beloved, we relish 
her every new Becoming. The Right-Hand Path seeks union 
in a marriage, but we know that it is our differences that 
attract us and we worship our lovers as the unique and 
wonderful beings that they are. They inspire us, they enrich 
us, but they are not our property, nor are we theirs. 

The above attitude champions neither monogamy nor 
promiscuity. It simply insists that the Initiate must practise 
'Love under Will'. In other words, seek the Love that best 
inspires your Work and enthuses you. A good lover is a 
catalyst for Self-discovery and Self-expression, leading 
ultimately to Self-metamorphosis. Anything less is a mere 
pastime, a convention or even a prison. Love in full 
accordance with your Desire. 

The true and abiding Love, of course, as has already 
been said, is that of the divine contra-sexual being, the 
Goddess who provides the counterbalance for your own 
identity, embodying all that you lack. It is the love of Faust 
for the Eternal Feminine, who draws us ever on. It is the love 



27 



APOPHIS 

for Runa, the Lady of Mystery, who is always just beyond the 
next horizon. It is the unquenchable yearning of the heart for 
its Other. 

The term 'Scarlet Woman' is of great antiquity, dating 
back to the Mysteries of Ishtar. It was already old by the time 
it was used to describe the consort of the Beast in the Biblical 
Revelation. But let us seek a definition from the Beast, for it 
is through the Work of Aleister Crowley that the term has 
been made most familiar to contemporary magicians. In The 
Magical Record of the Beast 666, Crowley's magical diaries 
from his Cefalu period, we find the following definition of the 
Scarlet Woman: "the vehicle of the Power of the Beast". 
This is an Absolute and True definition. 

Hands up those who were outraged at the blatant 
sexism of the above definition. Now hands up those who 
were even more outraged by my defence of this definition as 
"Absolute and True" (with capital letters, no less). Crowley 
has often come in for criticism of this sort, with claims that he 
was misogynistic. There are, of course, those who excuse 
him by saying that although his views and treatment of 
women were poor by our modern standards, they were 
remarkably enlightened for the times in which he lived. He 
constantly fought against the bias of his own age and 
upbringing to declare that "every man and every woman is a 
star". But how dare I, as a modern magician in an equal 
opportunities age, echo his definition of the Scarlet Woman 
as "the vehicle of the Power of the Beast"? It dismays me to 
have to spell out the obvious, but our minds are so shaped by 
the agendas of political correctness that we tend to forget to 
stop and think for ourselves. Surely I should not have to point 
out that the logical and necessary complement to the above 
definition should be that it is equally Absolute and True to 
declare that the Beast is "the vehicle of the Power of the 



28 



APOPHIS 

Scarlet Woman"? 

Having established that the Scarlet Woman is first 
and foremost a Goddess, we may ask what form that Goddess 
may take. Her aspect will differ depending upon the 
individual Initiate. Some magicians of my acquaintance have 
found great favour by bending the knee to one of Set's three 
wives: Nepthys, Anat or Ishtar. Babalon, the Enochian 
Goddess with whom Crowley was enamoured, is another 
perfect example of Her face and form. But it is very likely 
that the ultimate choice will not be yours to make. You may 
begin by selecting a suitably appealing Goddess Form to 
approach Her, but when She replies She will dress Herself in 
the image She chooses. She came to me as the ancient Celtic 
Goddess Badb and thus I am a devotee of the Cult of the 
Banshee. When She does come, it will be unmistakeable. 

All of this begs the question whether it is necessary 
for the Scarlet Woman to manifest Herself in a fleshly form to 
the Initiate. Need the Idea take on incarnation? Crowley 
certainly thought so and he spent his life searching for Her, 
though he always kept Babalon as a Goddess at the forefront 
of his mind. I feel that it is wrong to assume that any given 
person is going to be the sole conduit of Her power and 
influence. She will speak to you through many masks and 
guises throughout the course of your life, very often without 
Her temporary vehicle even being aware of it, or such is my 
experience at least. Crowley perhaps erred in expecting each 
of his mistresses to be the One instead of accepting each as 
the Star she was. This is not to deny that a skilled magician 
of the opposite sex cannot deliberately and Willfully manifest 
herself as your complement in a long term manner. I have 
known several powerful and magical relationships established 
for very many years in this manner. But in such a case you, 
of course, must also provide her with her own complement for 



29 



APOPHIS 

the flow to continue, each feeding and inspiring the other. 

The truth of the matter seems to be that the Scarlet 
Woman will reveal aspects of Herself through a number of 
women, some fleeting and others longer term, but it is 
possible also for a dedicated and compatible co-Initiate to 
become a more focused channel for Her. The choice lies in 
the nature and Will of the individual Initiate and the kinds of 
relationships he cultivates. "Take your fill and will of love as 
ye will, when, where and with whom ye will!" as Crowley's 
Book of the Law puts it. However, I would add a point from 
my own experience here which I have rarely seen recorded in 
magical texts: absence can indeed make the heart grow 
fonder and can inspire the magician to a fever pitch of 
aspiration and creativity. The following extract is taken from 
a paper entitled There and Back Again, a magical record of 
my Banshee Workings, penned just after my fleshly lover had 
departed overseas: 

"Cruelty indeed in a human sense, but deep down I knew and 
I know that She was present in the parting. The simple truth 
is that family life would have been a barrier to my Work I 
Work Alone, no other way, and without the spur of Desire 
unfulfilled and of dissatisfaction, my Work would have been 
more difficult and less True. I tasted of these things in order 
to know them, but they were not who I am, nor are they who I 
should Become. 

"The Desire and Need for such things is essential, 
but I feel She will ever keep them at arm's length as She 
dances Her teasing dance. And I the better for it, and I 
Become my own Self through it... 

"How cunningly played, that I should be 
simultaneously inspired and stimulated, yet kept distant and 
yearning. Perhaps cruel,... but nevertheless a perfect 



30 



APOPHIS 

balance to bring out the very Self of me. What we Need is not 
always what we want, and I have long understood that 
fulfilment is very bad for me. And this Formula of Desire 
over distance brings me far closer to the deep roots of the 
Banshee. Employing careful capitalisation, one might say 
that when Need is strong and she is distant, She is near. " 

All of this is to say that Her goals are not human ones, nor are 
they your own. The Invocation of the Scarlet Woman will 
inevitably bring forces into play in your life which will 
change you irrevocably in the ways you Need, not necessarily 
the ways you would want or choose from your previous 
perspective. 

It remains to point out one obvious fact that has 
doubtless been overlooked by the politically correct in their 
fervour to find fault. I have written this account of the Scarlet 
Woman wholly from the perspective of the heterosexual male 
magician. As a man, I can do no other: mine is the Path of 
Odin, not of Freyja. It remains for a female Initiate to write 
the other half of this chapter. Accusations of sexism are thus 
utterly refuted. I may only write of the Path I experience. 
Crowley did the same and has often been unfairly condemned 
for it. But only a fool will pontificate on the Mysteries he is 
not given to experience. 

What should be obvious to any discerning Initiate is 
that what is true for the current of the male magician will be 
true in the opposite direction for the current of the female 
magician. The male will tend to adopt the Prince of Darkness 
as an initiatory role model and will Desire the Mysteries of 
the Scarlet Woman: the female will tend to adopt the Scarlet 
Woman as an initiatory role model and will Desire the 
Mysteries of the Prince of Darkness. But each sex will draw 
inspiration and sustenance from each Deity, although the 



31 



APOPHIS 



relationships will differ. Initiates whose Desire is of a 
homosexual or lesbian flavour will discover further Mysteries 
to suit their Needs within these relationships. 



The Serpent 

The last member of our triumvirate of Gods is the Serpent, the 
ancient Dragon. Draconian Deities have figured large in 
many ancient legends and myth cycles. The Sumerian Tiamat 
is the dragon of the primordial abyss, a Goddess of Chaos 
who was slain by the new Gods of Order. But She abides, as 
Her flesh and bones formed the structure of the cosmos and 
from the spilled blood of Her and Her kindred sprang the 
races of demons and men. Thus Her consciousness dwells 
deep within us now, at the roots of mind. We are the children 
of Her blood. 

A similar theme is struck in the Biblical myth of 
'Genesis', in which the Serpent persuades Eve to partake of 
the fruit of the Tree of the Knowledge of Good and Evil, 
which she shares with Adam. Thus, the primordial humans 
gain consciousness and a sense of Self through the guidance 
of the Serpent and the mindless inertia of Eden is shattered. 
Significantly, this great achievement is made through the 
female. The Left-Hand Path is noteworthy in its use of the 
female as Initiatrix, primarily through sexual rites. In many 
ancient myths, such as that of Tiamat, the Dragon itself is 
explicitly female. The Serpent's Promise is that "ye shall 
become as gods" and in the Qabalistic system ultimately 
derived from Biblical lore, the Path of the Serpent provides 
the winding route up the second forbidden tree, the Tree of 
Life, allowing humanity to win Godhood at the Crown 
through the divine metamorphosis of the Self awoken by the 



32 



APOPHIS 

Serpent. 

The Serpent finds a wonderful form in the entity 
named Leviathan, an enormous sea creature that embodies 
primordial Chaos, both in its own vast and coiling motion and 
the deep abyss in which it dwells. It was as Leviathan that the 
serpentine consciousness arose within the Temple of Set 
through the person of James Lewis. Leviathan became 
defined as "the principle of continuity and ageless existence" 
and shaped the Temple's views on immortality, ultimately 
birthing the magical process of Remanifestation. 

In Egypt, a land well familiar with snakes, the Serpent 
manifested in many symbolic forms. There was the kingly 
Uraeus - the cobra poised about to strike - which adorned the 
pharaonic crown, thus symbolising the peak of Initiation and 
Self-deification. There was the dual serpent Mehen, whose 
Mysteries are touched upon in Don Webb's published 
writings. But primarily for our purposes there was Apep - or 
Apophis in Greek - the Serpent of bewitchment and illusion, 
who sought to devour the sun. 

The relationship between Apep and Set was wholly 
different in the various stages of development (both temporal 
and geographical) of Egyptian mythology. At one point, they 
were enemies and fought at sunrise each day, Set being the 
only God capable of resisting the Serpent's hypnotising stare, 
driving it back and preventing it from swallowing the barque 
of the sun. At other times, they were seen as allies, two 
raging dragons opposed to the stately order of the Egyptian 
cosmos. In the final muddied mythologies their distinctions 
were blurred altogether and Apep was seen as simply another 
form of Set. 

The confusion is understandable, though 
disappointing. The relationship between the two is easily 
discovered by examining the principles they embody. Set is 



33 



APOPHIS 

defined as "the Principle of Isolate Intelligence"; Apep is 
defined as "the Principle of continuity and ageless existence". 
Set is the principle of Self-Ordering; Apep is the principle of 
Chaos and eternal renewal, never the same from one moment 
to the next, yet of a single timeless Essence. Their enmity / 
opposition is explained because Set creates Himself as a 
unique and sovereign being, Self-created and Self-sustaining, 
by forcibly tearing Himself from His mother's womb, i.e. from 
the shifting currents of Leviathan. He then must sustain His 
own Essence and defy the tendency to be absorbed back into 
Chaos. But the opposite tendency is equally devastating; 
without conflict and the continual testing of his limits, He will 
enter a state of stasis and calcify. Thus, He sports with Apep, 
finding expression and joy in His play within the Serpent's 
illusions, that Play which we call Life. In order to achieve 
His own immortality, Set must therefore embrace the Serpent 
who embodies timeless existence, but without being 
entrapped in its coils and losing His own identity. 

The task of the Draconian Initiate is twofold. We 
must seek to emulate Set, recreating ourselves as sovereign 
self-ordered beings, separating ourselves from the tyranny of 
those forces that would overwhelm and submerge us. Then, 
having won to the pinnacle of Self, impervious to life's 
bufferings, we must throw ourselves joyfully into Play in the 
arena of Life, the Abyss in which Apep coils. Ultimately, our 
aim is to touch the heart of the chaotic maelstrom that is 
Reality and perceive the Absolute by looking through the Eye 
of the Serpent itself, whilst retaining the sense of Self. This is 
a difficult balancing act on a perilous and precarious path, but 
damn it all, it's great fun! These concepts will become clearer 
and the means more obvious as the Work progresses. 

In the east, the original birth-place of the Left-Hand 
Path as a label for a distinct spiritual approach, we find the 



34 



APOPHIS 

Serpent manifest in the concept of Kundalini, the fire snake 
which lies coiled at the base of the spine. Kundalini 
embodies that unique synthesis of spirit and flesh which is so 
characteristic of the Left-Hand Path. Activated by the careful 
application of sexual energies, the Serpent uncoils and 
ascends the spinal column to unite with the brain, flooding the 
Initiate's psyche with its numinous power. This sexual aspect 
of the rites of the Serpent will be addressed further in this 
book when we consider in depth the symbolism of the Seal of 
the Order of Apep, known as the Eye of Leviathan. 

Dragons are, of course, revered in the cultures and 
legends of the Far East and also in the far West, where 
Serpents stare menacingly from their stone perches on the 
temples of the Aztecs. All of these are of great potential 
value to the Initiates of Apep and will bear great fruit for 
those who commit themselves to researching and 
Remanifesting their essence. But it is with the dragon lore of 
Europe that the Order of Apep has so far wrought its deepest 
Work, discovering great treasures therein. 

The myths of Northern Europe are full of dragons. 
From Nidhogg, who fouls the very roots of Yggdrasill, to the 
Midgard Serpent whose coils define and limit the manifest 
world, to the dragon ships of the Vikings, whose carven heads 
struck the terror of the Serpent into those who saw them 
drawing close. The secret lore of the Norse Dragon is the 
magic of Self-transformation. When Sigurd slew Fafnir, he 
did not simply kill the dragon, he became it. He tasted of the 
beast's heart's blood and assumed its powers, its golden hoard 
and the Helm of Awe - the Serpent's power of fascination and 
magical projection (compare this with the hypnotising stare of 
Apep). These Northern Draconian Mysteries are dealt with in 
detail in the Order publication entitled Volsungadrekka, 
penned by Apepian Initiate D.V. Graal. 



35 



APOPHIS 

Dragons also feature largely in Celtic lore. In the 
account of Vortigern's Tower in Geoffrey of Monmouth's 
Histories of the Kings of Britain, Merlin reveals the secret of 
the two dragons. The symbolic meanings of this tale - which 
veils a kind of Western Kundalini of a particularly ferocious 
nature - will repay deep study. Viewers of the film Excalibur 
will also appreciate the otherworldly portrayal of Merlin by 
Nicol Williamson, whose mastery over the Dragon is superbly 
depicted. This interpretation of the energy matrix which 
underlies and shapes reality is symbolised by a two-legged 
winged dragon named Nwvre in Welsh lore. The dragon 
chant used by Merlin in this film has often been used in the 
rites of the Order of Apep. 

There are many other myths and legends concerning 
dragons and great serpents, of course, including a large 
number of folk tales specific to particular locales. You 
should particularly familiarise yourself with the myths of 
your own culture, as these have shaped you and the matrix in 
which you find yourself, whether you realise it or not. These 
will offer you keys uniquely suited to the doors of your own 
psyche. If there are places endowed with such legends in 
your vicinity, you should certainly visit them and take time to 
soak in the atmosphere. Try to divine what it is about this 
locale that stirs the serpentine consciousness. These are all 
things that should be actively pursued by the Draconian 
Initiate, but an analysis of all these legends is beyond the 
scope of this book, which seeks to lay the foundation for a 
practical magical curriculum. Some of the books in the 
bibliography will assist with further research in this field, 
however. 

Much more could be written about the Serpent and 
the reader is urged to seek further information in the 
recommended reading at the end of this book. But the Dragon 



36 



APOPHIS 

is an entity and a force which will be experientially realised 
through our curriculum of Work and it is through this 
practical application and the ongoing initiatory progress, 
following the book's guidelines, that the Initiate will learn to 
see through the Eye of Leviathan. 

This concludes our brief definitions of the three main 
Deities of the Left-Hand Path: the Prince of Darkness; the 
Scarlet Woman; the Serpent. Respectively: the Separator / 
Initiator; the Other who inspires Desire; the Absolute that 
underlies Reality and stirs its currents. Initiates will be 
expected to research all three through the best possible 
sources in order to experience Them directly as living forces. 

There remain two Hidden Gods who will reveal 
Themselves to the Initiate through hard Work. The first of 
these is the tutelary Deity, sometimes known as the Holy 
Guardian Angel, the Daemon, the Augoeides, the Fylgja, or 
simply the Genius. The concept of this entity is discussed and 
practised under the Work of the Fourth Head of Apophis. 
The final and ultimate divine influence is that of the Striding 
God into whom the Initiate is metamorphosing. This future 
Self will make Its presence and Will known long before you 
become It. This is a Mystery of the Seventh Head of 
Apophis. 



37 



APOPHIS 



*i* *i* *t* *i* *^ *x* *4* *i* *^ 



The Book of the Dead, Chapter 87 
Formula For Taking the Form of a Serpent 

r n irt xprw m sAtA 
ink sAtA Aw rnpwt sDr msw ra nb 
ink sAtA imy Drw tADr.i ms.kwi mA.kwi rnp.kwi ra 
nb 

[I am the serpent, long in years, sleeping, and born 

every day 

I am the serpent who is in the ends of the earth 

As I sleep, I am born, I am renewed, I am rejuvenated 

every day] 



*f+ *t^ *J* *J* 'J* *1* ^^ ^^ ^^ 



From His seat behind the constellation of the Thigh, 
Set looked upon all that He had wrought and spoke in pride 
of the Victory He had won. 

She who sat beside Set smiled and said Nothing, for 
Her Work was a Secret. 

Apep spoke Not and smiled Not, for Who Knows the 
mind of a Serpent. 



38 



APOPHIS 



CHAPTER TWO 

THE SEVEN HEADS OF 
THE ANCIENT DRAGON 

The Apep Workings 

When James Lewis founded the Order of Leviathan, he 
performed a series of magical Workings to discover the 
direction his teaching should take within the Order. At that 
time in the Temple of Set's history, it had been decided that 
the Masters of the Temple should each found Orders - 
specialised faculties within the larger school - in which they 
could give instruction in the specific magical methodologies 
and philosophies that had crystallised in their Mastery. 
Magister Lewis had been associated with dragons since his 
entrance into the Temple, having taken such magical names as 
Orm and Ankh-f-n-Apep. He therefore invoked Apep for 
guidance, using the Enochian Calls to enter progressively 
higher Aethyrs in his quest for wisdom. Thus, through this 
series of Apep Workings, he focused the teachings of the 
fledgling Order of Leviathan upon the pursuit of immortality 
and in due course discovered and taught the magical secret of 



39 



APOPHIS 

Remanifestation. 

When I established the Order of Apep in 2002 as a 
Remanifestation of my own teachings in my time as Grand 
Master of the Order of Leviathan, I too sought guidance from 
the great Serpent to determine the focus of this new Order. I 
wanted a true resonance with the founding principles of the 
Order of Leviathan as originally established by James Lewis, 
so I emulated his series of Apep Workings, invoking each of 
the Enochian Aethyrs in turn. Apep spoke to me and 
reaffirmed the centrality of the quest for immortality to the 
Order. But the Serpent also revealed to me the programme of 
initiatory Work that was to be employed within the Order, a 
programme based upon the powers of the seven heads of the 
Dragon and described in detail in this present book. 

But the first thing to be done is to publish the record 
of the Apep Workings themselves. These are recounted 
below, in the words that the Serpent spoke to me. The 
messages were received in an altered state of consciousness 
of an especially clear and focused kind. 



30 - TEX 

"Time is what you must destroy. Every day you shall strive to 
shatter its shackles upon your senses. Devour them, as I 
strive to devour the Sun. Consume time as I consume the day. 
Thus shall it sustain you instead of ruling you. You must see 
the roots of things even as you see the full flowering of 
things. 

"Yes, time is the barrier you must overleap. You 
must leap and dance on the unbound outside, free of its 
malign embrace. Spray your poison upon the roots of events, 
so that they are your servants and not your masters. Then all 
things shall be for your play, for you will be among those of 



40 



APOPHIS 

the Outside, the Mesu Betesh, who are the Children of Set." 

29 -RII 

"You persist in your illusions, although you know them to be 
false. Have I not shown you this? Do I not send to you the 
knowledge and the understanding that you Need when it is 
Needed? Doubt not the omens and synchronicities which 
arise in response to your Will. Some things which arise are 
foreshadowings. Again, you are mired in time and this is 
difficult to see. 

"Your senses must be stripped down and laid bare. 
You shall create a programme of exercises to restore your 
senses to their pristine state, pure and open to all stimuli. The 
mental conditioning and programming must be erased so that 
you can see with new eyes, hear with new ears, feel with new 
hands, smell with new nostrils and taste with a new tongue. 
Then the world will yield its secrets to you. 

"And when the body is reforged, the fetters of the 
mind will be broken, and you shall know the Absolute. 

"Taste of the dragon's blood and speak the tongues of 
the beasts." 

28 - BAG 

"What is it, this consciousness you seek? You have drawn it. 
It is the eye of the ancient serpent, remote and aloof from the 
world of events. Yet through the matrix of space-time, it may 
perceive and manipulate the world of events. 

"Learn this too. Your fellows have spoken of 
Ouroboros. The phenomenal world is formed and defined by 
the body of the serpent, even as its eye is alone at the centre, 
as observer. Go and reread the Book of the Law in this light. 
For Apep is both Nuit and Hadit at one and the same time, 
because for myself I am everything. But behold, I devour 



41 



APOPHIS 

Horus so that Set shall ascend. 

"Do you Understand me yet? If your consciousness 
may realise this, you may both Nuit and Hadit be to yourself. 
Has not Valgard reminded you of the omnijective 
perspective? You may be both inner and outer, phenomenon 
and observer. This is what it means to be the Red Magus. 
You yourself shape and give form to the arena in which you 
play. Look again into my Eye, for you have not fathomed it 
yet." 

27 - ZAA 

"You who seek immortality, know that you have it. If you 
live, then you live. Your life is all that defines you. Do not 
think that life is different here or hereafter. Life is life, 
fuelled by Desire and shaped by action. For this reason you 
project yourself into the phenomenal realm. 

"How to teach immortality? The same way that I told 
James Lewis: by not dying. 

"But you do not truly know the life that you have. 
The Children of Set are not bound in the flesh; they exist 
outside of Space-Time. You find it hard to grasp this true 
mind of yours, for it remains Outside and reaches through to 
influence the flesh in which it rides. Do not mistakenly call 
this your Higher Self: it is your only Self. It is all that has 
coherence. Nor deny it the flesh; you choose this path for joy, 
not for sorrow. But learn to keep your senses open, your 
mind open. 

"Not all are such, only the Children of Set. But as the 
Black Flame burns, the breaks become ever more frequent, 
and eyes may view the dancing shadows with dawning 
curiosity." 



42 



APOPHIS 

26 - DES 

"Consider the spark of your life, what a blasphemy it is. The 
sense of wonder reflected in a child's eyes is a thing of more 
moment than any cosmic spectacle. For without that wonder, 
cosmic affairs are meaningless. But how that wonder is 
suffocated and crushed out all too often. Teach your children 
to be strong of spirit and wondrous. 

"Wonder is slain by conformity, by the Self being 
swallowed by the crowd. And, unable to express itself in the 
world, the Self withdraws into its own inner domain, and lives 
no more in the splendour of the outside universe. 'A magician 
is one who dreams outside of his skull'. 

"Live then in the world and do not die to the world. 
Wonder and infinite expansion, these are the tools for your 
survival." 

25 - VTI 

"You wish to know of Remanife station? I shall tell you of it. 
Time is to be devoured; live in an Eternal Now. Every 
moment in time is a discrete particle, and in order to 
experience each matrix of possibility, you must destroy all 
prior manifestation, all prior relationships, and create yourself 
anew in the new moment. 

"Ordinarily, this is an unconscious and automatic 
process, which provides the illusion of passing through time. 
But manifestation in the matrix of happenings is particulate, 
not continuous. The only thing which possesses continuity is 
your consciousness of previous states. Therefore, seize 
control of your Remanifestations. Choose what to destroy 
and what to empower, which events and relationships to 
empower and which to lay low. This is contained within the 
very Key whereby you called me. 

"Now do you Understand the Red Magus? He 



43 



APOPHIS 

destroys the Universe that is and recreates it! As you do - 
every discrete moment. So master it. The Red Magus can 
chart his Remanifestations - he is a Lord of Time. Such 
irony!" 

24 - NIA 

"The human falls away. The accretions crumble and are dust. 
The process is painful and yet inevitable if you would see and 
understand and partake of what really is. 

"What really is? You really are! 

"Here is the third of the seven skins of Apep which 
must be shed, so that the seven heads of the Dragon may arise 
unfettered. Now do you see where this Work is heading? 
You asked for a Teaching and you shall have it! It may not be 
to the liking of many. 

"So, having determined to take the initial step, and 
having trained and sharpened the senses, now the faculties of 
the mind must be honed razor sharp and severed from their 
attendant baggage. 

"Question every thought, every opinion, every 
impulse, every habit. Question its value, question its origin. 
Question it all. That which is strong enough to stand up to 
such scrutiny may pass to the next Aire." 

23 - TOR 

"How long have you lived? How much of you that is now has 
been before? How much of you that is now has arisen in 
response to the matrix of happenings in which you find 
yourself? 

"Look back through the ages and trace the presaging 
of your own arising. Realise then that you are your own 
cause. You are the chooser and the chosen. 

"Count well the coils of the Serpent, the cycles of 



44 



APOPHIS 

your Remanife stations. Of a sudden, your eyes will be 
opened to see that which was hidden: all that you have been. 
"In your awe, pledge to choose well in future!" 

22 - LIN 

"What is this that surrounds? Where does your identity 
express itself in play? What arena have you chosen for 
yourself? 

"It is a place of terror and dismay, for it is subject to 
laws and mechanics, the rules of the game. It is twisted and 
shaped by Wills other than your own. 

"It is a place of laughter and wonder, where you may 
discover things which were formerly absent from your 
Understanding, where you may recreate yourself in new and 
powerful ways. 

"It is a place of ultimate Victory, for at no time is it 
you, and you soar above it. And yet you may find your face 
within it, gazing back at you. 

"Walk and Act; Perceive and Reflect. These are the 
actions of a god." 

21 -ASP 

"Consider the image of Ouroboros. Consider the serpent that 
bites its own tail. Your mind runs also in cycles, chasing the 
pathways it has previously pursued, reinforcing the patterns 
with which it is familiar. 

"No thought is judged upon its own merits; no sight is 
appreciated for itself. All are referenced back to what is 
already known. Oh, to gaze upon the world through fresh 
eyes! 

"The Universe is an infinite ocean of chance and 
happening, of splendour and possibility. Unshackle your 
mind from its preconceived patterns so that every new 



45 



APOPHIS 

thought may stand or fall on its own merits. 

"Shatter the cycles of the ages! Once again I call to 
you: swallow the sun!" 

20 - KHR 

"Have the patterns of your mind been overwritten? Have the 
furrows been turned over by a layer of the fresh soil of 
consciousness? Is all virgin and fresh? 

"Then whore yourself! Spread your legs to all 
experience, erect your member to all happenings. 

"Build new structures within your consciousness, 
raise high new towers of the mind dedicated to the symbols 
whereby you shape your life. Arrange your mind and senses 
to perceive those things which are meaningful to you. Thus 
you will not miss the synchronistic patterns which may steer 
your course. 

"And so your mind shall be your own, not anybody 
else's. 

"And those of you who Understand the Mystery of 
Remanifestation shall also secretly build siege engines within 
your mind against that day when this new creation too will 
become tired and need tearing down. 

"But today is a day for building." 

19 -POP 

"All things lead to stifling imprisonment and chains, all things 
soever. No matter how well meant, no matter how 
unrestrained, the trap of comfortable attachment awaits. 

"Old ghosts haunt you and comrades crowd you and 
the bonds of affection seize you tight. How to escape from so 
terrible a prison? 

"But escape you must, and you can see the way 
already. But that secret is the Key to the next Aire, and the 



46 



APOPHIS 

means of shedding the fourth of the seven skins..." 

18 -ZEN 

"Know that all manifest things decay. Even your attachments 
and joys become stifling traps, as has been said. This is as it 
must be, so that the old may pass away, making room for the 
new. 

"How shall the Dragon shake off the tattered rags of 
stale days and stagnant meanings? He shall fan a great fire in 
the innermost core of his being, until it flames forth from his 
jaws, consuming and transforming all. 

"The name of this fire is Desire. The new heat of the 
fresh passion bursts all bonds asunder and gives new vigour 
to tired limbs. 

"The hot flame of Desire is all that will save you from 
the mires of stagnant regrets. Learn to live with a fire in your 
eye and a sword in your hand. Then the very stars shall dance 
for you." 

17 - TAN 

"Are you weary yet of this Work? Do you wish for it to 
finish? Do you resent the time you set aside for it? Would 
you rather be doing other things? Yes? Good! 

"Desire wavers. Passion falters. All seems for 
nothing. Tedium reigns. The featureless sands of the 
sweltering desert surround you for miles on all sides, and you 
really could not be bothered for a moment longer. And yet 
you persist. Why? 

"Because there comes a point when Desire 
Remanifests as Will. There comes a point when Passion 
Remanifests as Purpose. There comes a point when Man 
Remanifests as a Power. 

"So, rejoice in your Struggle, for then shall you 



47 



APOPHIS 

perceive Beauty. Truly, tomorrow you shall see Her, for I 
shall show Her to you. 

"Every step taken in the desert is a triumph. It is your 
Victory, laugh in glee and be prideful. Then - Desire 
Remanifests; Passion Remanifests; Man Remanifests; and 
Will, Purpose and Power remain. You are so much more than 
you were." 

16 - LEA 

"Where shall your Desire lead you? She is dancing amid the 
stars above your head; Her hot blood pumps in the Earth 
beneath your feet; Her sweat is the salt of the sea; Her scent is 
in every breath that you take. Your pulse quickens in lust for 
Her, your heart trembles in terror of Her. She is the maiden 
of Life; She is the dragon of Death. 

"Life in all of its forms is a thing of beauty. Every 
time you draw breath, you win a victory, inspired by the 
Shieldmaiden of the Stars. And when your life is finally laid 
down, She will take you unto Remanifestation. 

"Beauty is in proportion to Struggle. Do not be afraid 
to fight, it is a noble and glorious thing. 

"If you cannot see and taste and feel the ecstasy of 
your muse by now, then return to crawl in the gutters. 
Otherwise, onward!" 

15 - OXO 

"The mind of the Magus must be upon many things. A mind 
with clarity of thought and clarity of passion. A paradoxical 
mind, which has both precision of focus and breadth of view. 
Such a mind may manipulate reality at all of its levels. 

"Have you ever wished you could go back in time, 
reverse some deed, undo some mistake? Then do so. If your 
mind is truly exalted to this Aire, then you can see how it may 



48 



APOPHIS 

be done. There are always second chances, for chance is the 
game you play. 

"But do not be deceived that a second chance is the 
same as a first chance. In the very act of returning, the matrix 
and the perspective are both changed. And you yourself will 
never be the same. There is no escape from your own magic. 

"Come then, Lord of Time, and swallow the sun with 
me!" 

14 - VTA 

"What is the purpose of your life? Why do you live it? When 
the machine breaks down, why not let it rust? Why not drift 
into the peaceful sleep of oblivion? Is it better never to have 
been than it is to be and then have to end? 

"You ask me for a Teaching. It resides in these 
questions. Do you expect easy and comforting answers? Of 
course you don't. These are the questions of a lifetime. And 
to those who bemoan the lack of easy answers, shrug your 
shoulders. Their answers are not yours to give. But ask the 
questions. 

"How not to die? Your body will ultimately fail, and 
you will know then that it is time for a transition, for you will 
have heard Her crying in the night. But I repeat and affirm 
the prophecy spoken of you by Setnakt. After your death, you 
will be seen leaving with Her. One will see you, and thus you 
will show them immortality. 

"Do not offer answers to the Initiates of Apep; 
instead, teach them to craft walking sticks." 

13 - ZIM 

"High through the Aires you have ascended. Sharp is your 
mind, focused your Essence. Yet you shall totter and sway at 
these rarefied heights if you have no deep foundations. 



49 



APOPHIS 

"For here the icy core which has fought for its 
independence, which has risen on the planes, must form new 
bonds of its own shaping, and the awakening Dragon shall 
know that although the Great Eye abides in the heights, it 
looks ever down. For now that vision births within you. 

"Look down and move your hand upon the Earth. It 
changes, and it changes in vibration with the changes in 
yourself, yet buffeted by contrary winds. 

"This has been called a garden, but it is like a game of 
chess, played by one man against ever-changing opponents, 
who each play a single move and vacate their seat for the 
next. But only the Player understands that it is a game. 

"Here, in the playing of the game, the fifth skin is 
shed and the sixth head stirs in its sleep." 

12 - LOE 

"The world is a spinning thing of flashes, sounds and delicate 
threads, a sphere of wonder, glamour and enchantment which 
rotates around you. 

"You stand now at its centre and you know that it is 
indeed a glamour, a wonder, an enchantment. It is an illusion, 
a kaleidoscope vision only of true reality. But yours is the 
hand which turns the lens and shifts the colour and pattern of 
the illusion until it is pleasing to your Eye. 

"Your centrality and your consciousness of it begin to 
affect you deeply now, don't they? I can sense the awe and 
dawning Understanding within you even as you scribble these 
words. You have always known these things, you have 
always seen in this way. You just never realised, did you? 
But you have been told of the simple things, the roots of stars. 
You see now that words can never suffice; Secrets can never 
be told. But the words mean something more precious than 
jewels in the wake of experience. 



50 



APOPHIS 

"Your Eye is as my Eye now. Be glad." 

11-ICH 

"Is everything in perfection? Have you developed and 
strengthened all of the faculties of your Being? Have you 
drawn together and integrated the various threads of your 
Essence? Have you attained Mastery over your own soul and 
over the world around you? Does reality shift and adjust in 
response to your mere presence? Have you indeed Become a 
Black Magus? 

"Yet you are conscious that a wall rises before you, 
that there is a barrier yet ahead of this State of Being. Beyond 
the wall, guarded by daemons of Self-preservation, yawns the 
Pit. 

"To proceed and raise the sixth head of the Dragon to 
full wakefulness, it is necessary to first lay down the sixth 
skin: your own uncertainty. What you risk is the loss of your 
own cohesion as all of your support lines are severed and the 
Void gapes. How well have you made yourself? 

"If deliberately set loose and unravelled to the four 
winds, what will you Remanifest?" 

10-ZAX 

The sixth skin of the Serpent is shed. 

9 -ZIP 

"So now you know that beyond Desire there is to be found 
Desire. When all of the bonds are loosed, when all of the 
attachments are severed, when the sense of Self is all that 
remains, cast adrift in a Void... you were carried through by 
Desire. 

"Not Desire for the things you had known and lost. 
The remembrance of the most urgent and important things in 



51 



APOPHIS 

your life elicited not a flicker of interest in the void of ZAX. 
You cared nothing for them. This Desire was not for person 
nor thing, but for the testing of possibilities, the extension of 
your Self into new arenas. 

"And now you awaken afresh to Desire between the 
spread thighs of Badhbh. Mount Her chariot and ride with 
Her, heedless of all, laughing in lust and fury. When the rules 
of the game displease you, sweep aside the pieces and play a 
different game. 

"The message of Set to Man is: 'Who gives a fuck? 1 " 

8-ZID 

"The sixth head of the Dragon is that of the Player, the 
strategist, who sits astride his horse on a high place, surveying 
the field of battle below, despatching runners to carry his 
instructions to the combatants. 

"In the uppermost Aires, you are out of sight and 
mind of Men, looking down through cold, dispassionate eyes 
far removed from their troubles, always seeing the larger 
picture and making your plans. 

"Cold and dispassionate, do I say? What then became 
of that burning Desire which brought you here? It remains as 
fierce as ever, but its goals and struggles are far beyond the 
understanding of those who have not tasted this. 

"A cruel, heartless monster you may appear to them, 
when indeed you appear to them at all, a schemer whose 
blood is cold. A wonderful Dragon you now make! Cold you 
may be, but your blood melts steel, and your Desire leaps 
from your mouth in tongues of flame." 

7 -DEO 

"The Universe is a Whore: She gives birth to all senses and 
impressions, all ideas and expectations, all things sick and 



52 



APOPHIS 

sublime. And She laughs as they devour each other and She 
takes Her play with each as it takes Her fancy. 

"So you too shall take your play in the world, and you 
shall admire Her whoredom. But will you laugh? For even 
here, even now, there is a trap. 

"The Cosmos in which you will take your pleasure is 
a falsely painted strumpet, a she-spider who will catch the 
unwary in her webs and paralyse them with her venom as she 
slowly sucks the life from them. 

"She is but a reflection of one who lies seductively 
behind a further veil. If you have seen behind that veil, you 
may take your pleasure indeed. 

"The flesh of that Hidden One is your flesh and Her 
blood runs in your veins." 

6-MAZ 

"Where is the Ancient Dragon? Where is its lair? Where 
does She who ripped asunder the primal Chaos coil in Her 
repose? In what skies does She rise on flaming wings? 

"She is the fabric of reality itself; the very molecular 
bonds that hold the cosmos in an illusion of cohesion. She is 
the substance of your flesh; She pulses in your blood; the 
whirling of your mind is the beating of Her wings; your 
thoughts are the fire of Her breath; your desires are the 
throbbing of Her heart. 

"The glue of Her drool binds all; Her searing venom 
dissolves all. And how hard it would go for you were you not 
Her kin." 

5 -LIT 

"The seventh skin loosens, but you hesitate to shed it. You 
know why. It is your footing in the Universe. It is the mask 
you wear in the mirror, behind which is no substance. 



53 



APOPHIS 

"You are no substance, yet you cling to the illusion of 
substance in blind terror. But the world of substance is itself 
illusory. 

"The primal Chaos never went away. It is still here. 
All is a veneer, a veneer which you yourself recreate with 
every moment. 

"The ultimate Remanifestation is when you outgrow 
the Universe which you have created to house yourself. And 
what do you think you do then?" 

4 -PAZ 

"What is left when all that has made you is gone? When all 
else is unmade, what remains but the one who did the 
making? 

"What have you made, then? And to what purpose? 
What is it that endures when the foundations of the Earth 
have shivered into dust? 

"The seventh skin falls free..." 

3-ZOM 

"Behold! Only Leviathan! 

"Thy end hath been attained. 

"For now you see that your end is as your beginning. 
You are a book fully bound, and the passage of time is but the 
turning of the pages whereon you write. 

"This is freedom, Time Lord. To hold the book of 
your Being in your own hands, to flick back and forth through 
the pages as you will, to edit and amend. 

"Close the book. Now what remains, when the very 
idea of Space-Time can be set aside as casually as you lay a 
book on a coffee table? 

"Turn around and behold the War in Heaven..." 



54 



APOPHIS 

2-ARN 

"All Creation is at war and carries within its parts the seeds of 
destruction. How could it be otherwise? For the parts are not 
the whole, but to wholeness they aspire. Thus they fight to 
win more space and being for themselves at the expense of all 
others. Even love is such, seeking to draw the beloved into 
the personal sphere, to become part of one's wholeness. 

"How few rebel and find joy in their limitations and 
boundaries! How few have the courage to take up the 
birthing knife and sever themselves, becoming a star in the 
void, self-illuminated. 

"Even so with your creations. Watch as they war and 
develop and intertwine and take joy in that, for they follow 
your Will. But take still greater joy in those creations which 
break free and run a course uncharted. 

"And fight with your Self- often!" 

1-LIL 

In this Aire, I saw myself as I am and I learned a great and 
terrible magical Secret. It is a Secret which is shocking and 
monstrous and heretical. It is easily communicated in words, 
but not really graspable unless experienced. Therefore, I am 
not going to share it as I don't want to spoil the shock and the 
surprise for you when you discover it for yourselves. But I 
will freely discuss it with those who demonstrate their own 
knowledge of it to me, either in word or act. 

Finally, Apep spoke a single sentence to me. 
Interpret it carefully: 

"There Is Never A Moment In Which You Are 
Not". 



55 



APOPHIS 

The Seven Heads Explained 

As I have explained above, to mark the Remanifestation of 
the Draconian current in the form of the Order of Apep, I used 
the Enochian Calls of the Thirty Aires to throw out a question 
to the great Serpent. This question was the same one posed 
by James Lewis many years ago: "What will I teach? What 
is the purpose of the Order?" The Workings were long, 
involved and transformative to the point of turning my life on 
its head in ways which I have not yet communicated to 
anyone. But the main answer I received back was the same 
one heard by James Lewis at the dawn of the Order of 
Leviathan: "Teach them immortality." "How?" "By not 
dying." 

The first task charged by the Apep Workings was to 
establish a coherent curriculum of work for the Initiates of the 
Order to tackle. This curriculum is foreshadowed in the 
progression through the Aires in the Workings, in which 
Apep sheds seven skins and raises seven heads. The 
curriculum is therefore based around the seven heads of the 
dragon, each head raising into consciousness to manifest a 
specific Draconian power. The symbolism of the heads is 
discussed in full here. When developing this initiatory 
programme for the Order, I was not interested in making false 
promises or conducting a dragon discussion group; I aimed to 
provide practical and workable keys which will ultimately 
transform the lives of those who dare to use them. With this 
book, I place those keys in your hands for you to use or not as 
you Will. 

The symbolism of the dragon with seven heads is a 
very ancient one. Probably its most famous source is the 
Biblical Apocalypse, but the symbolism predates that book 
and seems to be Sumerian in origin. In his book Nightside of 



56 



APOPHIS 

Eden Kenneth Grant discusses this at some length and 
attributes the characteristics of the seven heads as follows: 

1 . A Scorpion 

2. A Whirling Cross, or Thunderbolt 

3. A Leopard, or Hyena 

4. A Serpent 

5. A Raging Lion 

6. A Rebellious Giant 

7. Typhon, Angel of the Fatal Wind 

I had not read the above symbolic attributions until 
after completion of the Apep Workings, yet the 
appropriateness of the symbolism is astounding when 
compared alongside the seven powers which the Workings 
had attributed to the heads, powers which were to be sought, 
developed and finally mastered by the Initiates of the Order. 

Before proceeding to an analysis of each head, I 
would point out that the list given above represents the 
'nightside' attributions, which are most appropriate to the 
Work of Apophis. But it is interesting to take a moment to 
compare and contrast the symbolism with that offered by 
Aleister Crowley when listing the seven heads of the Lion- 
Serpent Beast in his discussion of the Xlth Atu, Lust, in The 
Book of Thoth. Crowley's list makes an interesting 
comparison, since his pertains to the ordered, sunlit, 
masculine side of reality, not the seething, chaotic, feminine 
nightside. Both sets of attributions are tabulated overleaf: 



57 



APOPHIS 






HEAD 


NIGHTSIDE / 


BRIGHTSIDE / 




APEPIAN 


HORIAN 


First 


Scorpion 


Angel 


Second 


Whirling Cross, 
Thunderbolt 


Saint 


Third 


Leopard, Hyena 


Poet 


Fourth 


Serpent 


Adulterous Woman 


Fifth 


Raging Lion 


Man of Valour 


Sixth 


Rebellious Giant 


Satyr 


Seventh 


Typhon, 


Lion-Serpent 



Angel of the Fatal Wind 

Whilst the magical attentions of the Initiates of Apep will be 
focused more or less exclusively upon the Nightside 
atributions as appropriate to the dark, chaotic, feminine aspect 
of the Serpent, the Brightside attributions may assist us in 
rounding out the identity and symbolic importance of each 
head. 

The First Head: The Scorpion 

The scorpion is as carnal a creature as it is possible to 
imagine. It crawls along close to the ground, its tail sting has 
long established it as a symbol for sexual potency, it can 
survive in the harshest physical environment and it is 
extremely venomous. The symbolism of its poisonous sting 
also leads to its association with the process of dissolution 
and the breaking down of tissue. All of these qualities suit it 
perfectly as a representative of physical and sexual ordeals 
and powers. The scorpion has been said to be a creature 
whose appearance is a composite of its fellow arachnid, the 
spider, along with the serpent (both of which are also 



58 



APOPHIS 

venomous creatures). The serpent likewise slithers along on 
the ground and its link with Apophis is obvious. The spider is 
not so earthbound, however, weaving its webs in the places in 
between, alert to every vibration on every strand as it waits 
for its prey. This symbolism of the taut web is highly 
appropriate to the work with the senses which will be carried 
out under the auspices of this first head. 

It should come as no surprise, therefore, that the 
power of the first head is a carnal power. It is control over 
one's own body and (when mastered) some limited control 
over the bodies of others. The exercises of the first head 
begin by seizing control of one's own senses, which are 
initially 90% skewed and inaccurate in the manner that most 
humans are accustomed to employing them. The curriculum 
then leads into subtler areas of bodily mastery and carnal 
magic. 

In the Brightside list, the first head is that of an angel. 
The original meaning of the Greek angelos implies a 
messenger; the angels of God in the Bible were messengers 
between God and Man. This too accords with the work of 
heightening the senses, as they are messengers between the 
world and the Self. With training, our senses may deliver 
messages to our consciousness which we would ordinarily 
only have been aware of on a subconscious level. This 
confers an obvious advantage in a wide variety of situations. 

For those who like their planetary symbolism, the 
seven heads are more or less aligned with the seven planets 
according to their usual ascending order on the Qabalistic 
Tree of Life diagram. This is to be expected, as Messrs Grant 
and Crowley are both Initiates of that symbolic school. These 
orderings certainly go back to very ancient times, with the 
roots of astrology well established in Sumeria. As such, the 
first head would be associated with the Moon. This befits the 



59 



APOPHIS 

scorpion, who crawls out into the desert night after the heat of 
the day. Also the angelic messenger, who traverses the astral 
plane (Lunar) between Man (Earth) and God (Sun). The 
symbolism is of the subconscious mind, whose 
communications and contents become more open to our 
consciousness as the powers of our own senses are enhanced 
and paid attention to. By becoming more attuned to the 
physical world outside of ourselves, we open ourselves more 
to the promptings of the subconscious world within. 

The Second Head: The Thunderbolt 

The whirling cross, thunderbolt, or swastika are all primarily 
symbolic of whirling thoughts within the mind, the never- 
ending internal dialogue. It is the task of the Initiate to win 
control of his / her mind, to still the undisciplined torrent of 
disconnected thoughts and learn to focus in a way never 
previously thought possible. 

This is supported by the Brightside symbolism of this 
head as a saint, an individual who spends his life in 
meditation and reflection, seeking to bring his thoughts under 
control. 

The thunderbolt is also symbolic, however, of the 
sudden flash of illumination when lightning descends from 
the heavens and strikes the earth. The terror and suddenness 
of the lightning is a weapon of Set in His role as the God of 
storms. What may be significant here is that the visible flash 
of lightning actually descends along the path of a pulse which 
ascends from the earth to the skies a split second earlier. 
Therefore, the Work of this head is focused upon the control 
of the mind and the stilling of the ceaseless babble of 
thoughts. This done, the consciousness can be focused into a 
single concentrated force, capable of sending the pulse which 



60 



APOPHIS 

is responded to by the illuminating lightning flash from 
beyond. Moreover, the thoughts so concentrated and wielded 
become a thunderbolt in their own right, a whirling hammer 
of Will that the Initiate can bring to bear. 

The second head's planetary attribution would be to 
Mercury, the planet traditionally associated with all matters 
pertaining to the intellect and communication. 
Communication is pertinent, since control of one's own mind 
affords insights which allow a degree of control over the 
minds of others. The arising of the first two heads is 
indicative of mastery over the field of Lesser Black Magic. 
The Work of this head seems comparatively simple when 
expressed on paper, but it is a damnably difficult thing to 
achieve. 

The Third Head: The Hyena 

The hyena is a scavenger and a mocker, renowned for its 
laughter. It is a creature described by Kenneth Grant as a 
"Beast of Blood". It is a carrion animal, a lurker among the 
tombs. The hyena is a hunter in the darkness, finding its 
sustenance in substances shunned by others. 

The Work of the third head involves the stretching of 
the Initiate's awareness to likewise find nourishment in things 
unknown and unnoticed by others, searching in dark places 
for those things which are not to be found in the light. In 
other words, the Initiate seeks to develop true clairvoyant 
faculties, discerning links and connections between objects, 
people and events which others cannot perceive. Similarly, 
the Initiate chooses to become, like the hyena, a 'beast of 
blood', hunting in the dark places of his own mind, seeking to 
establish effective control over his dreams, consistently 
achieving the ability to experience lucid dreams. 



61 



APOPHIS 

The Brightside attribution of the poet to this head also 
emphasises the ability of the mind to reach out and perceive 
connections which are not apparent to the solely rational 
mind. Any true poet is also a visionary. 

The planetary attribution of Venus to this head echoes 
its emotional, intuitive aspects. 

The Fourth Head: The Serpent 

The central head is that of a serpent. Its centrality is 
emphasised since it is that head which truly displays the 
nature of Apep, also because in the planetary scheme of 
things this head is represented by the Sun, the centre and life 
source of the system. It is for this reason that the Order Seal 
of the Eye of Leviathan should be allotted to this head. The 
Eye is raised in the centre of the solar system and watches in 
cold detachment as all else revolves around it. But never 
forget that Apep swallows the Sun, and thus this Eye is only a 
reflection of that greater Eye which is truly Outside and 
glimmers in the Darkness of the Unmanifest. When all seven 
heads are upraised and empowered within the Initiate, this 
fourth head will open its mouth and swallow the Universe. 
Something to think about, the Keys to which are contained 
within the Apep Workings. Think upon it as turning inside 
out, upside down and back to front. 

But the Work of this head in the meantime is the 
cultivation of the serpentine qualities of coldness and 
detachment. Emulate the Eye of Leviathan by observing 
events from afar and discerning their underlying patterns. 
This attitude must extend to the events of your own life as 
well as the happenings around you. The Initiate perceives and 
understands all that he has been and the ways in which he has 
repeatedly Remanifested. In doing so, he acquires a new 



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APOPHIS 

vision of his own purpose and destiny, that which Aleister 
Crowley would have termed his True Will. This may / should 
extend to an understanding of the nature of past life 
experiences, symbolised by the Serpent shedding its skin and 
renewing itself 

The Brightside symbol of this head is the adulterous 
woman, who sheds past lovers in like manner, taking what she 
desires from them and then discarding them. At best, She is 
Babalon, the supreme Initiatrix; at worst, the Initiate fails the 
test and is discarded. 

With this head, a new perspective is won, in which 
the meaning and limits of one's own current life is 
transcended. The magician paints his picture upon a larger 
canvas and becomes remote and cold in his / her attitude, 
manifesting the Draconian Essence. Something truly 
inhuman comes to reign within the psyche. 

The Fifth Head: The Raging Lion 

Almost paradoxically, having achieved the cold detachment 
of the fourth head, the fifth head is a Remanifestation of 
Desire and raging passion. This is the red fury of Set, the 
discovery of Self-determination and the joy of both lust and 
battle; the unholy triumvirate of war, sovereignty and 
eroticism. 

Both symbols of the fifth head are obvious indicators 
of its attribution to Mars: the raging lion and the man of 
valour. The raging lion is Sekhmet, the destroying heat of the 
desert sun. There is a fury in this head which is reflected in 
its Work. Having understood the course of his destiny in the 
previous head, it is inconceivable that the Initiate will allow 
any obstacle to stand in his way in his pursuit of that destiny. 

The Work of this head is to totally rearrange one's life 



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APOPHIS 

to best suit the achievement of that discovered destiny. The 
tools provided are those offered by the Scarlet Woman: War, 
Eroticism and Sovereignty. The Initiate declares war upon all 
areas of his life that are not fully supportive of his Work; he 
ensures that he is properly inspired and empowered by 
Desire; he arranges matters so that he is his own master and 
not answerable to the beck and call of others 

This is the hardest and longest Work of all the heads, 
because it demands sacrifice and real life change, which we 
are often fearful of committing ourselves to. But for one truly 
seized by the Vision of the previous head and empowered 
with the qualities of the first three, this can truly be achieved. 
All it needs is the genuine Will to carry it through; the only 
thing holding the Self back is the self. 

The Sixth Head: The Rebellious Giant 

Both of the symbols of this head represent a spirit of 
lawlessness. The satyr of Mr Crowley's attribution is Pan, 
leaping free from the mountain tops and personifying the 
transgressive, evolutionary force within nature. Now Pan is 
wild and free when compared with the restrictive tendencies 
of human society, indeed he engenders terror and 'panic' in 
those who witness his manifestation. However, it will be 
realised that Pan is still bound by the uncivilised natural laws 
which he embodies, which although often cruel and brutal 
remain the laws of nature nevertheless. Pan represents the 
ultimate Brightside manifestation of rebellion, still within the 
bounds of cosmic law. 

The rebellious giant, however, goes beyond this, for 
rebellion is in his very essence: rebellion against the most 
fundamental laws of time and space. He is a giant because he 
is outgrowing the cosmos itself and may no longer be bound 



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APOPHIS 

or restricted by it. He has stretched himself to touch the 
Outside. Therefore the Work of this head lies in the conquest 
of time and space. Literally. 

There have long been tales of Adepts who could stop 
time, who could translocate objects or themselves. In days 
past, the Initiates of the Order of Leviathan often used to joke 
about being an Order of Time Lords. It may seem 
unreasonable and irrational, but I want that to be so with the 
Order of Apep in very fact. We need to discover the 
mechanism behind phenomena such as time slips, 
precognition and the experience of having time freeze for 
others whilst continuing for oneself. It's a tall order and 
magicians tend to shy away from anything which would put 
their magic to a real test, but I am in all seriousness in 
devoting the Order to this purpose, however long it takes and 
by whatever means. 

This head is attributed to Jupiter as the planet 
representative of cosmic order, and represents the usurpation 
of that throne. 

The Seventh Head: Typhon 

The final head is that of Typhon, Set Himself, the God who is 
against the Gods. The final goal of the Initiate is to become 
like Set, the Red Magus, who ransacks and destroys in order 
to create new playthings from the rubble. 

The moment at which this head rises is the moment at 
which humanity is left behind and divinity is attained (though 
it will not be sustained without further Work; there are no 
instant and irrevocable attainments in Initiation). It is the 
most exalted state of being of which we can currently 
conceive, yet paradoxically it is only a beginning. The 
Initiate pursuing this Work of Self-divination must build a 



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APOPHIS 

foundation on which he is entirely Self-reliant, for all other 
props and supports will be destroyed in this process. The 
Left-Hand Path may be relatively swift and direct, but it is 
also dangerous in the extreme and loss of sanity or life are 
certainly possible. 

A clue to sustaining oneself through this critical 
climax to the Work is shown in the Horian attribution by 
Aleister Crowley of the Lion-Serpent to this head, indicative 
of the core symbolism of his solar-phallic philosophy. The 
strand of Self-immortalisation and perpetuation concealed 
within this symbolism must be grasped. 

The planetary attribution is Saturn, for Set is lord and 
master over time and it is a tool to Him, not a habitat or 
prison. Saturn is also traditionally the planet of death and 
there is indeed a death to be undergone in this Work: the 
personal devastation implied by success in awakening this 
head cannot be stressed enough. When the seventh head 
arises, Apep will swallow the Sun. 

The Apep Workings led to the conceptualisation of the seven 
heads, a restatement of the aims of the Order in a symbolism 
appropriate to the Order, which now becomes a Work 
appropriate to the Order. These are keys which are to be 
practically applied. The first heads are inevitably easier to 
conceptualise and understand than the more esoteric heads 
which come later and which must (at this stage) be expressed 
purely symbolically. Rest assured that all seven heads will 
have pragmatic and working technologies applied to them in 
the chapters that follow. 

For now, a question for the reader's meditation, which 
may prove fruitful and illuminating: Why is the position of 
the Eye of Leviathan and its perspective (whilst assuredly 
implicit in all seven heads) centred in the fourth head instead 



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APOPHIS 

of the seventh as might perhaps be expected? My own 
answer to this question is solidly hinted throughout all that 
has already been written up to this point and will be fully 
discussed later in the appropriate place. But do take time and 
pause in your reading to consider your own answers to 
questions raised. Never allow yourself to be spoonfed. 

To summarise, the powers and qualities of the heads 
are as follows: 

1 . Control of the body 

2. Control of the mind 

3. Clairvoyance and synchronicity 

4. Destiny / seeing the big picture / 
Remanifestation / the Black Magus 

5. Desire: War, Sovereignty and 
Eroticism 

6. Mastery of Space-Time 

7. Self-Deification / the Red Magus 

In the chapters that follow, many practical exercises 
will be presented which will assist the Initiate to develop the 
powers of each head. Many of these exercises, especially in 
the early stages, will be familiar to the informed reader from 
any number of self-help and meditation books. Others will be 
new. I would advise the reader not to skimp the simpler 
exercises, however, for mastery of these is key to them all. I 
would urge even those readers who consider themselves to be 
seasoned occultists not to be tempted to take short cuts. Each 
new Work should be approached with respect and accorded 
its true dignity. If you feel an exercise to be beneath you, 
then you have never done it properly. 

The exercises attributed to each of the heads form a 
logical, progressive sequence and are best approached in the 



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APOPHIS 

order given. However, the heads of Apophis are not truly 
sequential, but are co-existent and possessed of a single 
consciousness. It is not necessary, or indeed advisable, 
therefore, to impose unnecessary restrictions. Although I 
would counsel beginning with the exercises of the first head 
and gaining a working knowledge of them before progressing 
to the second head, it is by no means necessary to establish 
mastery over them before proceeding. Establish a foothold, a 
good familiarity, that is sufficient at first. There is nothing 
wrong with beginning later exercises while you are still 
practising the earlier ones, so long as you pace yourself 
sensibly. 

The heads of Apophis will not reveal all of their 
Mysteries to you at once and even the simplest of exercises 
will still be capable of revealing new Mysteries to you years 
hence. The heads and the exercises should be approached and 
repeated as a cyclical series, an ever-expanding initiatory 
spiral, not a one-stop shop to illumination. This is the Work 
of a lifetime, which you will return to again and again, finding 
something new each time. 



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APOPHIS 



CHAPTER THREE 



THE WORK OF THE FIRST HEAD 



The Work of the first head, that of the Scorpion, focuses upon 
the Initiate's interface with the physical world, the human 
body. This Work can be divided into four main categories: 
(i) posture and breath; (ii) motion; (iii) sharpening the senses; 
(iv) defining and ultimately extending physical limitations. It 
is our consciousness which makes us beings capable of magic, 
but the most potent magical tools with which we are provided 
are our own flesh, blood and bone. 

Before detailing the recommended exercises, 
however, it will be a good idea to examine an example of the 
ways in which physical events and experiences can open the 
door to profound initiatory developments. The following 
account by Order Initiate Paul Fosterjohn is reprinted from 
issue #3 of the Apop his journal. 



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APOPHIS 

The Devouring Dragon 
by Paul Foster John 

Omitted from the final print of Volsungadrekka due to space 
was a dedication to my very own highly personal interaction 
with the Dragon force. However, the working itself was both 
a dedication and a continuing remanifestation of that 
experience (RAUN). 

Born during a meteor shower known as the Draconids 
(the meteors appear to come from the constellation of 
Draconis) in 1968, my reintroduction to this entity came as 
the result of what is termed as Sorcerers Apprentice 
Syndrome some sixteen years later. 

Prior to this, I had attempted to curse a Methodist 
minister (daft yes but I was young) as with such things, the 
whole event backfired and I had seen this as the outcome in a 
tarot spread only the week before for someone at work. 
However, I was doomed and I could not avoid it, although in 
hindsight I used the experience or better said the experience 
used me. 

On the fateful day, I managed to trap the middle 
finger of my left hand in some machinery and had to be 
rushed to hospital. After arriving at the casualty department, I 
was taken to a specialist unit at another hospital. Finger in 
tatters with bone and gristle proudly showing, I was left 
without any medical attention for 24 hours, I was finally 
operated on for some four hours. When I came around, I 
found that the finger was still attached with a pin driven down 
its centre. I marvelled at the spiral of the stitches that went 
from the tip to the base but yet felt that something was 
dreadfully wrong. Thankfully I was looked after by a nurse 
called Ceridwen, a name that I didn't come to understand for 
some years. 



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APOPHIS 

Things started to worsen, the finger had lost its blood 
supply and had started to go black, the pain was excruciating 
and racked my entire being, only morphine could ease it but 
they wouldn't administer it. The smell of rotting flesh 
consumed my nostrils and yet I could do nothing, feelings of 
fear and terror overwhelmed me and I eventually started to 
hallucinate. Out of sheer exhaustion and the subsequent fever 
from my necrosis, I entered onto a vision quest. I vividly 
remember being in a subterranean world, a hellish nightmare 
world. There before me was a dragon of immense 
proportions that eyed me from top to toe, I could sense its 
breath as it moved closer and then its talons started to tear my 
flesh from my form. With one slash it disembowelled me and 
placed my form into some strange arrangement, my etheric 
body hovered and I expected this creature to consume my 
cadaver. Instead it moved to one side of its lair and brought 
an object back to where my entrails were placed. I could not 
see what it had in its hand but it placed the object inside my 
chest. It then consumed my finger before recreating my form 
from the blood soaked set of flesh. At this point I was told 
that I was screaming in my altered state and was roused by 
several nurses. 

That day I was taken to the operating theatre and the 
finger was removed. I never saw Ceridwen again although her 
essence has remained. 

Whilst I do not profess to be an authority on 
Shamanism or comparative religions, I feel that such altered 
states are pivotal to some degree or other in achieving the 
Apepian consciousness. I could dissect (pun very much 
intended) the experience was highly personal and acted as a 
beacon on the initiatory journey along the LHP. 

The experience contains all the elements of a 
mythological model and indeed now I know why Ceridwen 



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APOPHIS 

was and is so important to me. 

Paul's experience has striking similarities to those described 
in shamanic initiations (see Mircea Eliade's Shamanism for 
many examples). The truth is that any physical trauma or 
ecstasy inevitably affects the mind-body interface and leads to 
altered states of consciousness as startling new perspectives 
on reality and our place in it are gained. Contrary to most 
Right-Hand Path philosophies, the Left-Hand Path does not 
view the physical world as a prison from which we need to be 
liberated. Life is a delight and the psyche is enthroned within 
the flesh, not trapped within it; this is the proper sphere and 
nobility of human consciousness. We seek to enhance rather 
than diminish that experience and this is the rationale for the 
work of the first head of Apophis. 



(i) Posture and Breath 

The initial exercises train the body and breathing so that a 
balance can be discovered between poise and relaxation, 
motion and stillness, energy and rest. This leaves the Initiate 
alert to every possible action and prepares our own beings for 
the fluid and natural expression of magical symbolism. 

a) Relaxation and Preparation 

Prior to beginning the Work proper, it is essential to rid the 
body of its everyday tensions. This can be done easily, by 
sitting or lying down for a few minutes and breathing slowly 
and steadily. Forget the cares of the day. You will already be 
aware of how a good stretch (often accompanied by a yawn) 
helps you feel relaxed. We can consciously emulate that 



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APOPHIS 

technique to induce a state of bodily relaxation preparatory to 
magical Work. We are not consciously aware of most of the 
tensions we carry, so before we can let them go we need to 
bring them fully to attention. Therefore, clench each set of 
muscles in your body in turn, pulling them taut and then 
letting them go, moving on to the next set. Begin at the top of 
the head and work down to the toes. Don't neglect the smaller 
muscles, such as the scalp, face or toes, as these are often 
where tensions linger. Once you have worked through each 
area of the body in sequence, clench all of your muscles at 
once, hold them for a second or two, then release them all. 
This process of conscious muscular contraction and release 
should leave your whole body relaxed and prepared for the 
Work. 

This process of releasing yourself from daily tensions 
is an essential prelude to all effective magical work, not just 
these physical exercises related to the head of the Scorpion. 
At first, it will probably take you several minutes to prepare 
yourself in this fashion. But as with everything, practice 
makes perfect, and it will take an experienced practitioner 
only a few seconds to effectively unwind and let go. 

b) Basic Postures 

One of the first skills to master with regard to the magical use 
of the physical body is the use of posture. A magical posture 
is a meaningful / symbolic bodily position which is adopted 
and then held for a period of time. Sometimes the posture is 
but one movement in a linked series of movements, but the 
posture may sometimes constitute an entire magical process 
in its own right and may be held motionless for an extended 
period. 

There are a great many benefits to be won when 



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APOPHIS 

developing the ability to stand or sit in a motionless posture 
for a long time. First, the posture is consciously adopted and 
the body arranges itself into the correct position and then 
settles down. Inevitably, there follows a series of distracting 
itches accompanied by the overwhelming urge to fidget or to 
just alter one's position a smidgen. But at length, if ignored, 
the bodily irritations fade altogether and only consciousness 
of the rigid posture remains, leaving the psyche feling 
empowered and focused, better able to focus upon matters 
magical. 

With practice, the adoption of a familiar magical 
posture will bring with it the seeming stillness and 
weightlessness of perfectly poised physicality almost 
instantly. Indeed, the adoption of a meaningful posture with 
which one has trained long and rigorously will instantly snap 
the awareness into a magical state of mind appropriate to the 
magician's purpose. 

Posture is therefore an important magical tool, which 
throws the whole physical being of the magician into the 
support of his Will. However, it will be realised that this can 
only be true after long and painstaking practice. Moreover, 
the only effective practice is daily practice, not weekly or 
haphazardly or "whenever I feel like it". And believe me, 
when practising posture you will most definitely not feel like 
it, not until you reach that stage where it becomes a fully 
internalised magical tool, potent and empowering. 

My recommendation is that each Initiate should 
choose one of the suggested postures and practise it on a daily 
basis until mastery is attained. Try them all out initially, but 
then choose one which appeals most to you and stick with it. 
Once one has been mastered, the others will follow easily, but 
none will ever be mastered if you flick back and forth 
between them, chopping and changing whenever you find the 



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APOPHIS 

practice tedious. There is no need to overdo it, however. Ten 
minutes daily will easily suffice. Most teachers recommend 
significantly more, but from my experience ten minutes is 
perfectly adequate if done with diligence and a will to 
succeed. Also, ten minutes is no loss from anybody's 
schedule, removing any temptation to skip a day. 

There are many highly developed systems of magical 
posture. One of the most sophisticated is that of runic 
stadhagaldr (extensively detailed in such books as Futhark 
and Rune Might by Edred Thorsson). Initiates will no doubt 
discover / develop such systems as may appeal to them. For 
now, however, suggestions follow for five symbolically 
appropriate postures, especially suitable for the Apepian 
Initiate. It should be noted that posture number 5 is a highly 
specialised one suitable for magical sendings and is therefore 
best left till proficiency is attained in at least one another. 

1. The God 

This simple posture involves sitting on a hard-backed chair, 
with feet together flat on the floor, knees together and hands 
on knees. The back, neck and head should all be perfectly 
straight and vertical. The posture is the same as that depicted 
in the rigid, seated god figures in Egyptian art, hence its 
name. It is the most common posture for beginners due to its 
generally applicable symbolism and its simplicity. 

2. The Dragon 

This posture involves kneeling down and sitting back, so that 
the buttocks rest upon the heels. The hands are placed on the 
knees and the back and neck are upright. The symbolism is of 
a dragon sitting alert on its haunches. 



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APOPHIS 

3. The Sign of Apophis and Typhon 

This is the central posture of the Golden Dawn's series of 
LVX signs and represents Apophis rising between Isis and 
Osiris, dividing them. It further signifies the death of Death, 
the slaying of Osiris by Set. Both associations are highly 
appropriate to the Order of Apep. The posture is also 
identical to the stadhagaldr for the elhaz rune, which 
represents a martial form of protection and also the 
relationship between the Initiate and his / her Fetch, a tutelary 
spirit. This is a standing posture, with the head held proud 
and the arms upraised in a 'V shape, victorious over Isis and 
Osiris, Nature and Death. 

4. The Sign of Set Fighting 

This posture is Aleister Crowley's adaptation of the Golden 
Dawn's Zelator grade sign. The right arm is flung forward 
and up (similar to a Nazi salute); the left arm is flung 
backward and out; the right foot takes one pace forward. The 
symbolism is aggressive, warlike and dynamic. 

5. The Sign of the Snake Striking 

This posture is highly appropriate to magical Workings which 
involve a 'sending' of some description. Its ophidian 
symbolism is obvious. The posture is a kneeling one, with a 
curved back, leaning backwards. The arms are lifted over the 
head and curved forward so that the hands meet above the 
head, pointing forward in the attitude of a snake about to 
strike. One curious effect of this posture is that when 
adopting it the seat of consciousness seems to shift from the 
head to the hands, the position of the invoked serpentine head. 



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APOPHIS 

c) Magical Breath 

One very important physical skill for the magician to acquire 
is that of control of the breath. This is a technique which has 
reached its highest development among Eastern practitioners, 
but nonetheless has its place in the West. 

There are three main reasons for gaining control over 
the breath: 

1. The first is purely physical. Most people simply do not 
breathe properly. The organism becomes healthier and 
more awake and robust if deep, measured breaths are 
routinely taken instead of lazy, shallow ones. 

2. Changing your breathing patterns significantly changes the 
chemistry of your blood. These physiological changes in 
their turn affect the mind, opening the way to altered states 
of consciousness. 

3. Control of breath facilitates mastery over vocal magic, the 
use of the spoken word. This is important in so many 
areas, from the intonation of names or mantras to the 
measured recital of chants or the effective and rhythmic 
utterance of poetic invocations and magical statements. 
Pausing to gasp for breath at an inappropriate point can 
spoil the effect for others present in a group Working and 
worse still, it can jar your own mind out of its magically 
inspired state. 

There are two main approaches to the magic of 
breath. The most common one in the West is that of taking 
deep, measured breaths in a set rhythm. The usual count 
given to beginners is a fourfold rhythm: breathe in to the 
count of four; hold the breath to the count of four; breathe out 
to the count of four; hold the lungs empty to the count of four, 
then recommence the cycle. Even this simple exercise will 
produce significant results as the Initiate will breath far more 



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APOPHIS 

deeply than normal, enriching the blood with oxygen. This 
will inevitably have knock-on mental effects. Certain 
physical effects may also be noted. Sometimes the body will 
seem to go numb (breath control of this type works very well 
in conjunction with posture work, helping to avoid discomfort 
and twitching). At other times, the body may seem to buzz 
and vibrate in a peculiar manner. 

Once practice is established the Initiate can begin to 
extend the length of the inbreath and the outbreath, slowing 
and further deepening the breath cycle. If intonation is 
required, a pattern of breathing will be established which has 
a good inbreath, a long outbreath in which to speak / chant / 
intone, and relatively short pauses between the two. After a 
while, the variations of breath control to match the Work in 
hand become an easy thing to judge. It's all a matter of 
practice, practice, practice. 

At this point, it is interesting to recall how in very 
many cultures the breath is considered to be a vital substance, 
often being equated with the spirit. These exercises can be 
used to 'charge' the breath with willed qualities, then use it to 
empower items such as talismans or sigils by breathing upon 
them or singing words into them, literally imbuing them with 
life of a very specific nature. Many of the old techniques of 
magic can be better understood once the vital process 
underlying them is grasped and understood through hard work 
and personal experience. 

The other approach to breath magic is that of 
hyperventilation, inhaling and exhaling very deeply and very 
rapidly, causing very sudden changes in body chemistry and 
consciousness. This will cause extreme giddiness and 
Initiates must bear in mind that this practice has the potential 
to be extremely dangerous and injurious to health if care is 
not taken. However, it can whip the mind into a magically 



78 



APOPHIS 



charged frenzy and I have had considerable success with this 
simple technique in results oriented magic. 



(ii) Magical Motion 

Having looked at the use of static posture for magical 
purposes, the next logical step is to consider the body in 
motion. It is a certainty that different types of motion will 
best suit different people. We will examine them in order 
from the most gentle to the most frenzied, but Initiates are 
encouraged to try all of them, creating a rigorously thorough 
training regimen for themselves. Some will inevitably be 
found to be more effective than others for each individual, but 
all should be mastered before that value judgement is made. 

The simplest movements to start with are the 
traditional ones associated with ritual magic. Now I don't 
have a lot of patience with attempts to resurrect old Golden 
Dawn Masonic style rituals, they are simply not appropriate 
to this day and age. However, for the purposes of this 
exercise the Initiate should perhaps endeavour to practise the 
sequence of grade signs and circumambulations employed in 
the ceremonies of such a group and detailed in most 
contemporary books of occultism (most notably Israel 
Regardie's The Golden Dawn). These circling parades in 
particular, reinforced by meaningful signs given at various 
points, have a very definite effect both upon the focusing of 
the psyche and the perceived atmosphere of the Working area: 
the air seems to throb, an effect which can be tangibly felt. 
These simple and effective patterns of movement can easily 
be carried forward into the modern magician's personal 
repertoire whilst leaving the unnecessary bulk of the pomp 
and ceremony behind. Those more drawn to the Northern 



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APOPHIS 

Mysteries would do better ro practise some of the rune yoga 
exercises described in Edred Thorsson's Rune Might. Those 
who prefer to stick solely with the exercises given in this 
book can try simply walking in large counter-clockwise 
circles to define their Working area, pausing to adopt one of 
the five postures described previously each time the 
northernmost point of the circle is passed. Always be aware 
that whatever psychic changes you register during these 
practices are arising in response to your physical actions. 
You should take time to consider why it is so important to be 
aware of this fact. 

Moving to a slightly more energetic practice, Austin 
Spare developed a technique which he termed 'the right way 
of walking'. Basically, the Initiate should take him/herself off 
to the countryside or to some other place where he/she can 
walk in privacy. Then begin to walk, the back held straight, 
the arms kept by the sides with the thumbs pointing forwards, 
the eyes defocused and looking straight ahead. Walk with an 
even, measured rhythm. You will find that this technique 
induces a state of trance very rapidly and this practice is 
readily used for the charging of sigils and other magical 
operations. Again, take time to consider the way in which 
physical techniques induce magical trance. Why should this 
be so and why is it so important? 

Dance is an obvious candidate for our consideration 
and magical dance is an important part of the repertoire of 
many skilled magicians. We may consider the dignity and 
control of a Shinto shrine maiden's dance, or at the opposite 
end of the spectrum there are the rites of voodoo in which the 
dancer enters an ecstatic frenzy, thereby allowing a loa to 
manifest through his/her form. Ritual dance has been 
significant in many cultures. We enter a slight minefield 
here, as some people (such as myself) can't dance to save our 



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APOPHIS 

lives and would ordinarily prefer to suck on a mouldy old 
sock than set foot on a dance floor. However, in private, even 
I feel occasionally compelled to make rhythmic actions 
vaguely resembling dance when in the throes of a magical 
trance, and I have even participated in a dance in a group 
ritual with good effect. The most appropriate dance 
movements for an Apepian Initiate, of course, are sinuous, 
serpentine ones. The choice of music (if any) must always be 
a matter for individual preference and should resonate with 
the purpose of the Working, but as a general rule music which 
includes singing is not effective. Instrumental music is much 
more effective at sustaining the trance state. Of course, when 
voice is used as a musical instrument rather than simply 
singing lyrics, it can be very effective. 

Another highly effective magical use of motion, 
particularly appropriate to the ophidian current, is that of 
swaying. Simply stand on one spot and begin to sway slowly 
from side to side. This will be found to enhance mental 
concentration in ritual remarkably. It may be found that a 
kind of shaking or trembling also seizes the body as the trance 
takes full hold. The mechanisms of this process are explored 
and discussed more fully in the book Seidways by Jan Fries. 

Finally, we must examine the practice of whirling 
rapidly around until the body is overcome with dizziness. 
This may be pursued to the point where you collapse in a 
heap, at which time the mind acquires a high degree of 
lucidity and detachment, or with practice the whirling may be 
continued indefinitely, holding the body right on the brink of 
dizzy imbalance and collapse, but never quite going over the 
edge. This allows a highly concentrated trance state to be 
maintained for an extended period of time. 



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(iii) Reclaiming the Senses 

One of the most important challenges which faces each 
Initiate on a daily basis is that of determining what is Real. 
We must learn to perceive True instead of mindlessly 
swallowing the vague wash of impressions and pre-packaged 
viewpoints with which we are routinely bombarded. Apep is 
the God of Illusion, so we must be masters over that which is 
illusory, not its slaves. 

This is much more difficult than might be supposed, 
since we cannot actually trust our senses, at least not as they 
currently stand. Our conscious awareness only actually 
receives about 10% of the sensory information transmitted to 
our brains; the remaining 90% is simply filtered out and we 
are never aware of it. It may be judged irrelevant by the 
brain's processes, or it may simply not fit in with what the 
brain 'expects' to perceive and is thus ignored. If you doubt 
the extent of this filtering effect, consider how many times 
you have looked fruitlessly for the ketchup or your keys, only 
to discover they were right in front of you the whole time and 
you wonder how you could possibly have missed them. 
Lesson one: the brain is biased and it will do its damnedest to 
present and accept only that information which conforms to 
its own worldview. That worldview is an unconscious one, 
programmed in by cultural and societal influences during the 
first few years of life and reinforced by the pressure of society 
and the media thereafter. Trying to deprogramme that bias is 
almost impossible, or is at least a very long term process. But 
we can certainly make ourselves aware of it and take steps to 
consciously direct our attention and our senses in an attempt 
to circumvent it. 

Exercises follow which should be of assistance in 
reclaiming full use of the five physical senses, so that we may 



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begin to perceive what is Real. 

SIGHT: 

As an example of how untrustworthy your sense of sight is, 
try the following exercise. Cast your mind back to a room 
you recently visited for the first time. (It doesn't matter what 
kind of room: it might be a home, shop, office, or even a 
public lavatory.) Can you remember the pattern on the 
carpet? Can you remember how many chairs were in the 
room? What colour were the curtains? Were there pictures 
on the wall? What of? Were there books on shelves? What 
were their titles? Your eyes will have seen and processed all 
of this information, but nearly all of it will have been filtered 
out of your conscious perception by your brain as irrelevant 
and you will not now be able to recall it. Where the eyes 
perceive a pattern on a carpet in all of its detail, the brain 
tends to take short cuts in presenting the information to your 
awareness; it will extrapolate the basic pattern over the whole 
area, 'filling it in' to reduce processing effort, and presents 
that image to your conscious mind. Thus, you will probably 
miss seeing the wine stain in the corner unless you 
specifically focus upon it with full attention. Try asking any 
group of people to describe a room or an event from memory; 
their descriptions will all be different, sometimes wildly so. 
This is because their brains 'cut and paste' according to their 
personal bias instead of seeing True. 

The only way to remedy this is to stop observing on 
automatic pilot and to deliberately take conscious control of 
your sense of sight. When you enter an area, deliberately 
look at everything and note every detail in your mind. Make 
note of colours, objects, people, patterning, relative 
positioning, subject matter of pictures, titles of books, 



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everything. With continued practice and vigilance you will 
train your brain and it will start to get used to the idea that 
you want to record these things; it will eventually begin to do 
so without the need for conscious prompting. But you will 
need to deliberately and persistently train it out of years of 
accustomed sloppy vagueness. 

HEARING: 

The ear of an infant can distinguish between many more 
sounds than the ear of an adult. This again is because the 
brain starts taking short cuts in analysing sense perceptions. 
As a child begins to pick up and learn language structure from 
its parents, the brain focuses upon those sound patterns, 
particularising them, and begins to relegate less used 
distinctions into broader, vaguer categories somewhere at the 
back of the mind. This is one reason why Occidentals find it 
so difficult to master Oriental languages and vice versa; 
because our brains are not geared to differentiate between the 
sounds used in this linguistic palette. Sounds which are quite 
clearly distinct to Oriental ears seem identical to Occidental 
ears. Again, the only solution is to stop listening on 
automatic pilot and to deliberately concentrate on each and 
every sound you hear, distinguishing between the different 
layers and subtleties of intonation. Focusing upon complex 
pieces of music and dissecting them note by note is one 
effective exercise. Another method is to learn a foreign 
language (always a worthwhile endeavour in any case), 
forcing the brain to deal with new orderings and sequences of 
sounds and attach meanings to them. This will be a struggle, 
it will not happen quickly, the brain has to be extensively 
retrained. Success in these disciplines will reap enormous 
rewards in all fields of incantatory magic. 



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TOUCH: 

Touch is not so extensive a source of information as sight and 
hearing, but the sense can still tell us a great deal if properly 
trained. People today have largely got out of the habit of 
touching and handling things, of exploring and considering 
texture. This is a habit we need to get back into. Also, we 
tend to ignore subtle environmental clues such as the 
sensation of a breeze blowing across the skin, or the feeling of 
moisture in the air foreshadowing rain. Our sensitivity to 
events around us can be increased enormously by taking time 
to develop and pay attention to the often neglected sense of 
touch. 

SMELL: 

One of the reasons I rarely use incense in magical work is 
because it smothers other smells. In my experience some 
Workings, some 'presences', bring with them an odour. This 
was something picked up on by H.P. Lovecraft in his tales: 
"by their smell you shall know them". The memory of these 
subtle odours, brought back to mind, can be of great assisting 
in expediting future invocations and in such instances a 
similar-smelling incense may indeed be a potent tool. But 
first, you have to be sensitive to such subtlety and perceive 
for yourself the haunting odour lurking on the fringes of 
imagination. The only way to train and develop your sense of 
smell is to deliberately seek out every new odour, fair or foul, 
with relish, and take time to savour their subtlest nuances. 
Human beings will never possess a dog's sense of smell, but 
you will be surprised how powerfully this sense can be 
developed, until you really can smell people approaching. As 
Marcel Proust exhaustively recounted, smell has the power to 



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unlock the mind's deepest recesses of memory and 
association. 

TASTE: 

Taste may appear a peculiar one to concern ourselves with, 
since it seems a purely internal sense. This is not quite true. 
For one thing, taste and smell are intimately linked and 
developing one will necessarily develop the other. For 
another thing, taste is a sense which interacts very closely 
with the psyche when attention is paid to it. Events have a 
'flavour' which can be tasted in the mouth with practice and 
this subtle apprehension of unfolding events can prove almost 
precognitive as signals detected subconsciously are 
transmitted to the consciousness through the medium of taste. 
As with scent, deliberately seek out and savour new 
flavours all the time. 

Our upbringing teaches us to rely almost exclusively on only 
two of our senses, sight and hearing, and we can't even use 
these correctly. But we must learn to develop all of our 
senses in order to rectify the sensual deficiency in our 
contemporary lifestyle and gain access to new methods of 
knowing and perceiving. 

My recommendation is to be alert to the development 
of all five senses all of the time so far as it is possible, but to 
dedicate one day to each sense every week in order to really 
focus upon each in turn. This will amount to five days' 
intensive sensual exercise each week, allowing you to rest at 
the weekends. (It is important to always schedule time for 
rest, to allow all that you have learned to be absorbed.) 
Arrange challenges and trials for each sense on its allotted 
day in order to test yourself. Make a game of it, make it fun, 



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and your subconscious will want to play along, making 
progress much easier. Following a training programme like 
this will soon bear results. 



(iv) Testing Your Limits 

It is important that we each should know the limits of our own 
bodies so that we are aware of just how far we can afford to 
physically push ourselves. From an everyday perspective, 
this gives us a baseline against which to measure our progress 
as we strive to become more fit and healthy. From a magical 
perspective, those Workings which push us almost to our 
limits, into a kind of trembling, in-between state, are those 
which pack the most punch. 

It goes without saying that the magician will strive to 
be fit and healthy as far as possible. This means a balanced 
diet and a programme of exercise. Even a daily walk is 
sufficient to maintain a level of reasonable physical fitness. 

Here follow six suggestions to test the ability of the 
body to cope when pushed to its limits. All are potentially 
hazardous to health if pursued in a foolish and unbalanced 
way. Due precautions should be taken and assistance from 
friends sought where possible; ultimately, all such exercises 
are pursued at the individual's own risk. Only a fool would 
attempt any of these exercises when feeling remotely unfit or 
under the weather. Other methods will suggest themselves to 
Initiates. 

1. Exhaustion 

This exercise requires the use of a mobile phone and a 
reliable friend. The Initiate sets off walking. The aim is to 



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walk until you literally can not take another step without 
collapsing (note that the point of the exercise is not to 
collapse, but to discover the point at which it is imminent and 
then to stop). Be harsh with yourself, as most people will 
tend to give up and tell themselves they have reached their 
limit long before it is actually approached. Bring sandwiches 
by all means and definitely equip yourself with plenty to 
drink. But don't sit down and have a picnic, you should eat 
and drink whilst on the hoof, just pausing long enough to take 
a bite or a drink. When you finally feel that you cannot take 
another step phone your friend, who must be prepared to 
come and collect you no matter what time of day or night. 
Also, be sure to check in on an hourly basis. 

2. Alcohol 

Alcohol, taken in moderation, can assist in preparing the mind 
to experience altered states and can be a useful magical tool. 
Taken to the next step, carefully induced intoxication can lead 
to the state of divine ecstasy embodied in the runic t h n 'Alu f 
formula. It is necessary for the Initiate who would use this 
tool to know the precise quantity required to produce the 
desired inspirational effect without tipping over into drunken 
idiocy. Alcohol is a good means of testing mental self- 
control. 

Again, a trusted friend is required for this challenge. 
The Initiate drinks several alcoholic beverages at a carefully 
measured rate and to an agreed maximum quantity (e.g. "I 
will drink one measure of whisky every ten minutes to a 
maximum of eight measures"). The intention is not to get 
blotto, but to monitor the progressive effect of the alcohol 
from the viewpoint of an objective observer. The magician's 
companion will take notes of the apparent effects as time 



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APOPHIS 

progresses, for up to an hour after the final measure (e.g. 
"After fifteen minutes and one measure the eyes dart about 
and will not remain fixed on one spot ... After twenty five 
minutes and two measures the eyes stop roving and the gaze 
becomes dull and heavy as the subject struggles to retain 
focus ... After thirty minutes and three measures the speech 
starts to slur ... After forty minutes and four measures the 
subject has difficulty following the track of a conversation ... 
"). You will find it interesting to compare these objective 
observations with your own subjective evaluation; there may 
be significant differences. In this way, the Initiate learns his 
precise 'tipping' point, important for those situations when he 
uses alcohol as a sacred tool to achieve a state of divine 
inspiration, or in mundane social situations where he wants to 
be careful to appear convivial yet retain full control of his 
faculties. 

3. Fasting 

Agree to give up food for a period of time. Start small (i.e. 
one day only) and work up to three days or so. Drink only 
water during this period. Study the effects of food 
deprivation upon the body and upon the psyche. You may 
find that the ability to concentrate becomes much enhanced as 
your mind focuses itself because of the desire for food. This 
exercise in particular must be used with caution and 
infrequently. 

4. Sleep Deprivation 

Try going without sleep for a night or two (again, be warned 
that overdoing this may prove fatal). This exercise should be 
done during a period when you will not have to drive. Also, 



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restrict meal preparation to microwaves or take-aways to 
avoid the danger of falling asleep and leaving the oven on. 
Study and record the effects of tiredness upon you, both 
physically and mentally. Do hallucinations occur? At what 
point do you start to enter hypnogogic trance without 
warning? Consider the possibilities of this as a magical tool. 

5. Orgasm Exhaustion 

Set aside a free day to discover how many orgasms your body 
can endure in a twenty four hour period. This does not mean 
how many you want to have, you would probably be satiated 
after two or three. How many can you physically endure, 
even when you don't want to? When it becomes too much, 
take an hour off, then get back to it with gusto! Masturbation 
is probably preferable to intercourse for this practice, as love- 
play will serve to increase the delay between orgasms, it is 
just too distracting for the current purpose, which is a 
dispassionate experiment. This exercise, here intended to test 
the body's limits, will be returned to under the auspices of the 
second head when considering eroto-comatose lucidity. 

6. Orgasm Deprivation 

There are two distinct approaches to this, each of which 
should be practised for a pre-determined period of time. You 
may decide that you wish to practise one of the exercises for a 
week, for instance. Once decided, that time scale must be 
adhered to. 

The first and easiest kind of orgasm deprivation is 
simple abstinence. Turn your mind away from sex whenever 
it enters your thoughts; focus your mind and energies upon 
other things. You will become aware of a great sexual 



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APOPHIS 

tension gradually building below the surface. Consider how 
this can be redirected and used magically. 

The second technique is that of karezza, i.e. the 
practice of masturbating without allowing yourself to reach an 
orgasm, always stopping just as the critical moment is 
approached and recommencing when it subsides. This 
generates a very high charge of sexual desire, which can be 
maddening as it is constantly denied release, but very 
magically empowering. This raging energy can be thrown 
into any magical operation you carry out (though this should 
not be done during your scheduled practice sessions, when the 
intention is to study the effects of the exercise and take 
notes). During the span of the exercise period, karezza 
should be employed on a regular basis (at least twice daily, 
preferably three or four times) to inflame the accumulated 
desire to fever pitch but allow it no physical release. This is 
an extremely potent magical practice, but should not be used 
to excess. 



A Few Words On Sex Magic 

It would be remiss to ignore the subject of sex magic in a 
chapter specifically focused upon the carnal aspects of magic. 
Indeed, the magical potential in the biological energies of sex 
is briefly touched upon in the exercises suggested for orgasm 
exhaustion and orgasm deprivation. However, sexuality, goes 
far beyond the physical, incorporating emotional, mental and 
imaginative elements. As a result, the use of sex magic as a 
tool for illumination or sorcery is best employed in the work 
of the third and subsequent heads, reaching its full flowering 
in the fifth head of the Dragon. 

The varied techniques of sex magic in practice are too 



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vast to adequately address in this current work. There are as 
many theories and practices as there are practitioners. Nor is 
the practice of sex magic an essential component of Apepian 
magic (Desire certainly is, but not necessarily its expression 
through the sexual act itself). Its use or otherwise will thus 
depend upon the preference of the individual Initiate. But at 
the very least an understanding of the powerful currents of 
sexual exchange is absolutely central to the Left-Hand Path, 
whether or not they are actually directly utilised in practical 
magical Workings. These energies will always be present, 
even if only in inner desires. The reader is referred to the 
very fine works in the Reading List for further information. 

The main additional comment to made upon the 
subject at this stage is to state that those people who take the 
time to work through the exercises offered in this chapter 
will find themselves becoming intuitively familar with the 
elusive key which will reveal to them the secret of how the 
physical and magical realms are intertwined. This key will 
then inform and empower any sex magical experiments they 
may choose to undertake. But the only way to properly use 
the flesh is to come to know and love the flesh. The 
techniques for doing that are presented here in as clear and 
straightforward a manner as possible. 



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APOPHIS 



CHAPTER FOUR 



THE WORK OF THE SECOND HEAD 



In the previous chapter, we focused our attention upon the 
practices relevant to the first head of the Dragon, namely the 
control and development of the physical body and the 
realisation of flesh, blood and bone as intrinsically magical. 
Indeed, the flesh is the very foundation of the Left-Hand Path 
and all else must be grounded in it. Like Merlin in Robert 
Holdstock's Merlin's Wood, our runes must be carved upon 
our very bones. 

In this chapter, we build upon the preceding work by 
introducing similar practices to exercise and train the mental 
faculties. The mind must be monitored and brought under 
control; it must be expanded and adapted to suit our magical 
purposes. 

We like to kid ourselves that we have control over our 
own minds. This is a ridiculous assertion. As soon as the 
exercises in this chapter begin to be conscientiously applied 
you will discover that your mind is scattered, fragmented and 
cannot stay focused on one thing for a single moment without 
hard and rigorous training. Developing sufficient mental 



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APOPHIS 

control to consistently work successful magic is difficult in 
the extreme. 

To illustrate this point, I would like to share a couple 
of experiences that I had when very ill in May 2003. My 
joints had been attacked by a viral infection which I had 
apparently contracted after exposure to rat urine in the archive 
storage of the company I worked for at the time. I was unable 
to walk, could not even stand without the aid of sticks and 
every movement was agony. My hands were so stiff and 
swollen that I could do precious little with them and I had a 
headache that felt like a drill boring into my right temple. 

Not surprisingly, I found it difficult to sleep and I lay 
awake one night trying to read, half delirious since I was so ill 
and tired. The book I had chosen was simply a light novel, 
nothing heavy or overly complex. However, when I picked it 
up again in the morning I discovered that I had completely 
lost its thread. In my delirium, I had created entirely new 
characters in my mind and had woven them into the plot of 
the book. I could recall whole sections of the story peopled 
with characters who simply did not exist in the novel. In fact, 
I was so muddled that I could not tell apart what I had read 
and what I had imagined and I was forced to begin reading the 
book again. This shows how the mind can break free of 
conscious control and run away with itself without our even 
realising that it is happening. When properly trained and 
applied, this ability is actually a very important tool for 
magical applications, but it must first be brought to heel. 
Until this period of illness I had never noticed the extent and 
power of this tendency of the mind. 

But this was not the only odd mental experience I had 
during this period. As I lay trying to sleep on another night, 
my brain's usual filters must have been lowered, allowing me 
a glimpse of the subconscious at work. We often talk of the 



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APOPHIS 

mind's 'internal dialogue' as it constantly chatters away with 
itself, but in this rare moment when the barriers were down I 
was able to see just how extensive this actually is. I became 
aware that my mind was having at least a dozen simultaneous 
conversations with itself as I observed it, all of them divorced 
from conscious participation. You know when you sit alone 
in a busy bar or cafe and simply listen to the buzz of human 
noise around you? How the many conversations are all 
distinct, but the overall rumble is so loud that you are unable 
to fully tune into any one of them and isolate it? It was like 
that, but it was inside my head and I came to the shocked 
realisation that it was always like that in there! But the brain 
is accustomed to filtering out those bits which are not 
pertinent to the current interests of the conscious mind, which 
is arrogant and absurd enough to assume that it is in control. 
In actual fact, it is being hoodwinked and manipulated by the 
preprogrammed filters that our society and upbringing have 
conditioned our minds with. It is the task of the magician to 
undo this conditioning and free the resources of the whole 
mind, integrating and unifying them. But first, it is necessary 
to simply become experientially aware of them and familiar 
with them and this in itself is no easy task. 

It is this task which we shall address in the current 
chapter. 



Models of the Soul 

In order to train the mind in magical work, it is necessary to 
understand the underlying structure and substance of the 
mind. The words 'mind', 'soul', 'spirit' and such like are very 
vague and woolly and it would be of benefit to the Initiate to 
take some time to learn the interrelationships implied in some 



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APOPHIS 

of the more sophisticated models of the body-mind-soul 
complex. 

Most magical traditions teach soul lore as part of their 
curriculum. The Egyptian model of the soul and its various 
parts is alluded to in the Temple of Set, especially well 
defined by Don Webb, and this may be familiar to some; if 
not, then his published books contain a good portion of the 
most pertinent information. The Germanic soul model is well 
known through the books of Edred Thorsson, most notably 
Runelore and The Nine Doors of Midgard. The kindred 
Celtic model is presented in my Book of Ogham. A highly 
developed Qabalistic model exists within the Knowledge 
Papers of the Hermetic Order of the Golden Dawn. There is 
no shortage of sophisticated models of the psyche within the 
traditions of magic. 

More recent psychological lore will also be of use to 
the Initiate, especially the works of Carl Jung. 

To boil all these models down to their basics and 
present an inventory of distinct soul parts in modern English 
in no particular order, we might create a list that reads 
somewhat as follows: 

intellect 

memory 

emotions 

repressed shadow aspects 

inherited characteristics 

idealised image 

public face 

tutelary projection 

post-mortem shade 

focal core, the sense of Self itself 



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APOPHIS 

The purpose of Initiation is to knit these faculties into 
a single cohesive identity, capable of surviving the death of 
the physical vehicle and Remanifesting in a new existence, 
whether in a fleshly form or incorporeal. Before they can be 
integrated, they must be understood and developed and 
streamlined. Many of these faculties ordinarily behave 
according to preprogrammed conditioning, some of it social, 
some of it biological, some of it simply habitual. Using the 
same techniques of observing, testing and stretching which 
were applied to the five physical senses under the work of the 
first head, we must now bring the parts of the psyche into full 
working order. This takes practice and patience and a great 
deal of hard work. 

I would recommend that the Initiate should 
familiarise him / herself with as many of these soul models as 
possible and work with them vigorously within the context of 
their own symbolic and cultural tradition. Each traditional 
model is balanced within itself and by taking time to fully 
absorb each in turn on its own terms and in its own frames of 
reference, the Initiate will soon establish a very cohesive 
image of his / her interior operations, something which will 
be critical to the work of the second head. 



Monitoring Thought 

Before we can even begin to try to control our thoughts, it is 
first necessary to become aware of them. For this exercise, 
which should be practised regularly for at least a month 
before progressing to any of the other practices which follow, 
assume the seated posture of the God as described under the 
work of the first head. 

Once the posture is steady and stable and the 



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APOPHIS 

breathing has settled into an easy rhythm, simply begin to 
observe your thoughts. Centre your consciousness in a kind 
of Vantage point' within your head and just keep watch. Take 
note of your thoughts as they arise. Do not allow yourself to 
become involved in any of them, just observe them as they 
arise, multiply and vanish. 

After a time you will become aware of insidious 
'concealed' thoughts which creep into being from within your 
mental vantage point itself. These will be thoughts such as: 
"I wonder how well I am doing"; "How much longer till the 
end of today's exercise?"; "Hmm, where did that thought 
come from?", and so forth. It may be difficult initially to 
notice thoughts of this kind, since they disguise themselves as 
a part of your process of observation. But they are not, they 
are separate and distinct thoughts in their own right and you 
should recognise them as such. 

Once you have spent some time in regular practice 
and have become familiar with the patterns of your thoughts 
as seen from your inner vantage point, you can take the 
exercise one step further. Now you should let your attention 
latch onto one thought when it arises and follow it to the 
exclusion of all others. You must not try to influence it or 
develop it in any way; just observe it and its convolutions 
perfectly dispassionately. You will discover that different 
streams of thought will react to such close observation in 
different ways: some will dry up and cease almost instantly; 
some will develop steadily; some will leap about from idea to 
idea, shifting and changing in the blink of an eye; some will 
bizarrely seem to stop, turn around and stare right back at 
you. Again, practise this on a regular basis. 

Finally, keep notes of your progress with these 
exercises and always be encouraging with yourself. Every 
minute spent in such practice is a triumph of your Will, even 



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APOPHIS 

if no obvious sign of improvement seems noticeable. If you 
continue to encourage yourself, your subconscious mind will 
respond and will start to play ball, opening itself more readily 
to your inspection as it senses that you are pleased with it and 
that there is pleasure to be gained in these practices; the 
subconscious responds best to fun in such long-term 
exercises, so make a game of them. Bullying it will produce 
poor and resentful results; try to involve it and welcome its 
participation. 



Stopping Thought 

Once you become proficient at observing and following your 
trains of thought without interfering with them, you will 
discover that you have gained some insight into the 
phenomenon of thought itself. You will start to recognise the 
patterns whereby random thoughts arise in your mind, 
surfacing from the depths of the subconscious. Now, armed 
with this knowledge, we face the considerably more difficult 
task of actually dampening and stilling thoughts, preventing 
them from arising in the first place where possible and 
quickly snuffing out those which manage to slip through the 
net. 

This is done in much the same way as the previous 
exercise. Centre your consciousness within your mind and 
begin observing. But this time keep your mental landscape as 
still and empty as you can possibly make it. As soon as you 
become aware of a glimmer of thought, extinguish it. 

Now the battle will begin in earnest. You will be 
stunned by just how undisciplined your mind is, you will not 
believe just how many uncontrolled thoughts whizz around in 
there and resist all your attempts to quash them. They will 



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APOPHIS 

seem like the hydra: cut one off and two more spring up in its 
place. You will despair at how little progress you seem to be 
making. You will be fooled as you think to yourself, "I'm 
doing really well, I haven't had a single thought in ages," only 
to realise how insidious the little bastards are by playing off 
your own vigilance and enticing it to thought. They will 
laugh at you, mock you, dance rings around you. You want to 
know the best thing to do? Laugh with them, don't get 
uptight. Your subconscious will cease rebelling and will 
eventually start to work with you if you convince it that you 
are not its enemy and that its cooperation will benefit your 
whole Self. 

It may seem disheartening to say that after a lot of 
work and practice you may find yourself able to truly cease 
thinking for a mere three or four seconds. But this is a truly 
incredible achievement and the sense of pure Self that will 
arise in these moments is - quite literally - like a good 
orgasm. Consider that an orgasm to tends to last for only 
seconds, but that doesn't stop people striving for it. This 
degree of mental control will be of tremendous value in the 
magical workings of the later heads, especially the temporal 
manipulation of the sixth head. But you will need to practise, 
and often. 



Single Pointedness 

Once you are able to successfully still your thoughts for a few 
brief seconds (which is the Key to magical gnosis and 
prophetic powers), it is time to start focusing upon single- 
pointed concentration, which is a related and similarly 
difficult discipline. 

Begin by staring directly at a single fixed point. It 



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APOPHIS 

may be a mark on the wall; it may be a dot on a piece of 
otherwise blank paper; it may be the edge of a knife (very 
traditional); it may be the head of a pin; it may be any one of 
a hundred small and simple things. Bring your mind to bear 
exclusively upon your chosen point of focus. Allow no other 
thoughts or impressions to arise in your brain. 

This will be fiendishly difficult in exactly the same 
way that the thought vacuum of the previous exercise was 
fiendishly difficult. Your mind will twist and turn in its 
struggle to escape your point of concentration. Rogue 
thoughts will spring up faster than you can quash them, you 
will find your mind wandering, distracted by the most trivial 
thing. None of this matters, just willfully turn your attention 
back to your chosen focus point. 

The issue at this stage is not how successful you are, 
it is simply the fact that you are practising. This practice will 
inevitably improve your skill over time. Every slight 
improvement in the powers of magical concentration and 
applied Will that you are now deliberately honing will pay 
enormous dividends. Lack of practice will, of course, pay 
nothing at all. 



Visualisation Exercises 

Once you have acquired the knack of concentrating upon a 
point without suffering undue distraction, you can begin to 
make the practice more magically useful by focusing your 
newfound attention upon a visualised object instead of a 
material one. 

Begin by visualising some everyday object with no 
esoteric significance. Hold its image fixed in your mind's 
eye. Imagine every aspect of its appearance in all three 



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APOPHIS 

dimensions and hold it steady in your imagination, your 
concentration rigidly fixed upon it. As you gain facility and 
confidence, begin to turn and rotate the object within your 
mind's eye, viewing it from all angles. Finally, introduce the 
other four senses to your visualisation and imagine the object 
in all of its sensual glory. 

A good item to choose initially would be a small 
piece of fruit such as a tangerine or a strawberry. These are 
simple shapes, but are colourful and textured and offer a full 
sensual feast when the exercise is practised at its full 
potential. Imagine the sweet smell of the fruit; the soft 
dimples on its surface as you touch it; the mouthwatering 
flavour; the pulpy, mushy noises as it is squeezed. 

Finally, begin to practise with visualising magical 
symbols or sigils which are meaningful to you (do not at this 
stage play with ones which you do not know the meaning of, 
that kind of work belongs to the third head, not the second). 
Use colour, shape, etc., in your visualisations and again try to 
grasp the symbol in three dimensions. This practice will have 
direct magical application in the work of the third head. 
However, at present any insights or what not that may arise 
are not to be welcomed; indeed, they are evidence that you 
are not concentrating hard enough upon the task in hand, 
which is single-pointed focus upon a visualised object with no 
distractions. 

When you have achieved success with static 
visualisations, begin to envision whole scenes being acted out 
around you. Read a passage from a book and recreate it in 
painstaking detail within your imagination. Walk around and 
view the scene from all angles, examine the characters and the 
objects in their world. Again, exercise all five senses: pick 
things up and stroke them; listen to the sounds of the 
scenario; taste things; sniff the air to discover what odours 



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you can detect. Carry out this exercise many times in many 
different scenarios until they seem 'real'. This practice too 
will translate into direct magical work in the next head, which 
will prove quite difficult going if this prior experience and 
expertise has not been gained now by hard graft. 



Mantras 

Another way of focusing the mind is the chanting of mantras. 
A mantra is a word or phrase which is repeated over and over, 
capturing the mind with its rhythm and preventing the 
attention from wandering. Of course, if this was all there was 
to it, we might as well recite 'Mary had a little lamb...'. 

Now actually, that is a briliant idea and I would 
suggest that Initiates should indeed begin their mantra 
practice by reciting nursery rhymes or limericks. In this way, 
you can forget about any esoteric meaning and simply focus 
upon wrapping your attention up in the rhythm of the mantra. 
Later, when expertise has been gained and magical trance can 
be easily entered through mantra use, more meaningful 
mantras may be used for positive magical purposes, warping 
the world through their repetition. 

The mantra should be hummed, sung or vibrated, not 
simply muttered under the breath. The exact tone and 
duration will depend upon the mantra chosen. Some work 
best with a buzzing drone; others with a harsh, explosive 
whisper; still others with a deep, sonorous incantation. The 
breath should be regulated to suit the mantra, which should be 
intoned aloud initially. As the repetition of the mantra begins 
to operate on 'automatic pilot', leading the thought along with 
it, it can be gradually quietened until it is being repeated 
silently within the mind, like a spinning wheel of inner sound 



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which holds the mind enthralled. 

Once this trance can be entered readily, the Initiate 
will be ready to begin using mantras with magical meanings. 
A mantra spinning in the mind induces a state of trance and 
opens the gates between the conscious and subconscious 
minds. It can therefore be used to plant magical seeds in the 
deep mind for either operative or illustrative purposes. Some 
suggested magical mantras follow: 

The Formula of the Aeon of Set: "Xepera Xeper Xeperu" 

The Formula of Leviathan: "Xeper and Remanifest" 

To Seek after the Mysteries: "Reyn til Runa!" 

To open the Gates of Hell: "Zazas Zazas Nasatanada 

Zazas" 

The Word of the Aeon of Horus: "Abrahadabra" 

To summon the Draconian current: "Capimao Vovim" 

The combined forces of the Lord of Darkness and the 

Serpent: "Apepi Set" 

The Charm of Making: "Anadl Natuiaeth Ufudd-Dod Bedd 

Oedd Doeth Ni Fyny Fel" 

"I reign over ye...": "Ol sonf vors g" 

The Secret whisper of Apep: "TINAMIWYAN" 

Further methods of developing mantras for operative magical 
purposes will be discussed under 'Sigils' later in this chapter. 



Liber Jugorum 

In his instruction paper entitled 'Liber Jugorum' (see Magick 
or Gems from the Equinox), Aleister Crowley offers a highly 
effective technique for training and developing the mind, 



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which can be adapted effectively for use by modern Initiates. 

In Ipsissimus Crowley's original method, the Initiate 
attempts to keep watch over his mind by taking an oath to not 
say a certain word for a specified period of time. This word 
should be one which is used often in daily conversation in 
order to ensure proper vigilance. For example, the word 'and' 
might be selected. The Initiate might decide to avoid the use 
of this word for a period of forty-eight hours. 

If the Initiate realises that his vigilance has lapsed and 
he has used the forbidden word, or - equally terrible - he 
cannot remember whether he has used it or not, then Mr 
Crowley would suggest slashing the forearm viciously with a 
razor blade in order to drive the lesson home. However, I 
tend to agree with Kenneth Grant when he suggests that this 
action can serve to actually widen the gulf between the 
conscious and subconscious minds and is not to be 
recommended. Training by punishment always breeds secret 
resentments, which is the last thing we want. Instead, if you 
realise that you have slipped up, just smile wryly and take 
note of the fact, promising your whole mind that with its help 
you will improve. This more gentle approach to training may 
take longer, but the mental bridges thus built will stand upon 
firm and lasting foundations. You want to build your mind 
into an integrated, focused tool, not have it cowering and 
snarling like a whipped cur. 

When some degree of success has been achieved with 
this exercise of guarding your tongue, you can take things one 
step further. Now try to guard against the word entering your 
very thoughts, not just your speech. This, of course, is a 
considerably more difficult task. No sooner are you told not 
to think of something than it springs right to the forefront of 
your mind. Bugger! Nonetheless, in this as in everything, 
regular and determined practice will be proven to produce 



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results, with the mind gradually and willingly taking its cue 
from the strength of your determination and desire. 



Death Posture and Magical Trance 

The death posture is a technique developed by Austin Osman 
Spare and discussed most fully in his Book of Pleasure. In 
that book, there is a self-portrait of Spare in his death posture, 
sitting at a desk with his chin resting in his hand as he gazes 
straight ahead with a fixed, dead stare. Around him, the 
picture is cluttered by various obsessions and symbols that 
begin to spring into manifestation as the gates of his 
subconscious mind are unlocked and yawn open. 

Over the years a number of people, such as Kenneth 
Grant and Peter Carroll, have found a great many words to 
say about the death posture and their insights are invaluable, 
but its essence is simplicity itself. 

The key to the death posture is an understanding of 
Spare's Zos-Kia cultus. Again, a lot of words have been 
written about this, especially in the books of Kenneth Grant 
(Spare's literary executor), to which the reader is referred. 
However, in very brief terms the idea can be interpreted as 
somewhat akin to Ipsissimus Crowley's Nuit-Hadit duality: 
the infinitely large and the infinitely small. Zos can be 
viewed as the entirety of potential, the Unmanifest awaiting 
manifestation and infinite transformation. Kia can be viewed 
as the isolate spark of Self, stripped of all accretions, the Eye 
in the Void. 

The death posture is the process of stilling bodily 
movement (see the work of the first head in the previous 
chapter) and extinguishing the personality. This allows the 
consciousness to retreat into itself, sloughing the skins of 



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APOPHIS 

opinion, assumption, indoctrination, programming, etc. In 
this vacuous state, the Eye moves upon the Void and the gates 
of Hell (the subconscious) yawn open, allowing deep-rooted 
obsessions and powers to arise into manifestation. This, of 
course, can be a devastating experience, but it is a 
tremendously empowering one. 

It goes without saying that the death posture requires 
some skill with the types of practice described in the previous 
exercises in order to be effective. But for any true magical 
transformations to be wrought, some facility with this trance 
state is absolutely essential. The Initiate must be able to 
isolate the true core of Self from the mundane personality and 
directly perceive the Void in which "true creation" may take 
place. 

Later in this chapter I will provide a brief account of 
the Order of Leviathan Working from the Temple of Set's 
Munich Conclave, at which a slight variant approach to 
attaining this altered state of consciousness was successfully 
employed in a group Working. 



Eroto-Comatose Lucidity 

Aleister Crowley is credited as one of the pioneers who 
introduced sexual rites into contemporary Western magical 
practice. However, he actually wrote very little on the subject 
in his open writings and his sex magical teachings must be 
largely deduced from a combination of diaries, letters, the 
people who worked with him and reading between the lines. 
They are not generally expressed in his published works. 

However, one practice which he certainly advocated 
was that termed eroto-comatose lucidity. Put simply, this is 
the use of sexual stimulation to induce a state of trance. In 



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APOPHIS 

the trance state, the mind is devoid of mundane thoughts and 
is peculiarly focused, capable of great insights and touching 
deep enough roots in the psyche to effect profound and lasting 
changes in both the inner and outer worlds. 

The most basic method of utilising sex magic is 
simply to focus upon the moment of orgasm, when thought is 
crushed into oblivion by the intensity of the experience. At 
this moment the magician hurls a focused packet of Will 
through the open psychic gateway. Some magicians achieve 
tremendous results with this simple key, though my own 
experiments with this method have met with absolute zero 
success. Horses for courses, as the saying goes. 

However, I have had much success with eroto- 
comatose lucidity, which works in a quite different way to the 
above. In fact, it may be approached in two distinct ways. 
Initiates should try both and find out which works best for 
them; it may be that one method works best at certain times or 
for certain operations and the other works best under different 
circumstances. Try them and see. 

The first method lays emphasis on the 'comatose' part 
of the description. Build up to a tremendous orgasm and then 
let your mind drift into trance in the ensuing exhaustion (it 
may be necessary to chain a sequence of two or three orgasms 
in order to induce a profound enough state of dissociation). 
The mind should be temporarily shattered, allowing the Will 
to focus itself into a diamond hardness without interference 
from idle thoughts. It can then reach forth to seek the 
knowledge it requires or to work the desired changes. This 
operation can be done solo or works very well with the 
assistance of a partner, who can talk the Initiate through a 
guided vision / astral experience after pleasuring him / her 
into a somnambulistic trance state. 

The second technique reutilises the first head 



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APOPHIS 

methodology of karezza, the practice of masturbating to the 
point just preceding orgasm, but never allowing it to occur. 
This is continued until the buzzing of trapped energies 
coupled with frustration and mounting tedium cause the mind 
to slip into trance. 

Initiates should practise these techniques to observe 
the changes wrought upon consciousness and the strange 
effects they can have upon the mind (not to mention their 
undoubted magical utility). 



Sigils and Automatic Drawing 

Austin Spare developed a technique of sigillisation which has 
become widespread and well known in recent years. A sigil 
is basically a pictorial glyph which conceals a Statement of 
Desire. When the eyes behold a sigil, they do not consciously 
register its meaning; however, the subconscious mind, which 
beheld the formation of the sigil and recalls the way in which 
it was shaped, certainly associates its form with the Desire. 
The use of such sigils is a way to bypass the conscious mind's 
rational objections and plant the suggestion of the Desire 
directly into the deep places of the psyche where it may be 
worked upon. These methods of mental manipulation fall 
under the work of the second head and Initiates should 
practise until they become perfect at the casting of such 
simple sorceries. We will first examine the ways in which 
such sigils may be formed before discussing how they may be 
effectively implanted in order to incarnate the magician's 
Desire. In this as in most cases, different techniques work 
best for different people. 

The simplest way to formulate a sigil is to decide 
upon a phrase which states your Desire in simple terms. Let's 



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APOPHIS 

take a straightforward piece of weather magic as an example. 
Let us assume that a magician is a bad sailor but needs to take 
a ferry journey. His statement of Desire might therefore be 
'FAIR WEATHER'. He then eliminates all duplicated letters 
from the statement (this stage is optional and certain letters 
may be used more than once to create a more aesthetically 
pleasing or numerically significant design). This leaves him 
with FAIRWETH. These letters are then taken and 
assembled into a single diagrammatic expression which 
utilises all of their shapes, as exemplified below. The 
magician may make this as simple or ornate as he wishes until 
his sense of artistry is satisfied. 




We now have a symbol which is derived from the 
statement of the magician's Will, but which no longer 
consciously suggests it. Personally, I would recommend 
creating the sigil within the charged environment of a formal 
ritual, coupled with a solemn declaration of intent, to ingrain 
its purpose more readily within the psyche (for ritual 
guidelines, see the chapter concerning the third head and 
many of the titles in the reading list). Once created, the sigil 
should be put aside for several days before being taken out 
again and charged, as described later. 

Sigils can also be created to resonate with the 
energies of Gods or spirits, whether traditional or shaped by 
the magician's own mind (so-called artificial elementals or 
thought- forms). The grimoires are full of sigils relating to 
specific spirits and demons. In such a case, the letters of the 
spirit's name would be incorporated in the design of the sigil. 



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APOPHIS 

A simple sigil for devotional work with Apep is suggested 
below. 





jj— S 



This can be spiced up as needed by the ingenium of 
the magician, as in the second, more evocative and 
aesthetically pleasing, representation. 

A look at the artwork of Austin Spare or the 
illustrations in Peter Carroll's Liber Null & Psychonaut will 
furnish many examples of sigils created in this manner which 
should help stimulate the new Initiate's creative juices. 

To return briefly to the subject of mantras, these may 
be created by the same means. By choosing a statement of 
Desire, removing duplicated letters, then scrambling the 
remaining letters, a suitable sounding word or phrase may be 
produced and chanted. Taking our 'fair weather' example 
from above, we might create a mantra like 'THERIF AW. 
This would then be charged in a similar manner to a visual 
sigil, but at the moment of casting it would be chanted rather 
than stared at. 

In Uncle Setnakt's Essential Guide to the Left-Hand 
Path, Don Webb suggests a method of creating sigils from 
purpose-developed magic squares. If the English alphabet is 
counted as twenty five letters rather than twenty six (achieved 
by treating I and Y as the same letter / sound), then it will fit 
into a 5 X 5 grid, as follows. 



Ill 



APOPHIS 

A B C D E 

F G H I/Y J 

K L M N O 

P Q R S T 

U V W X Z 

Now the trick is to rearrange the letters into a matrix 
which reflects our statement of Desire. Taking the same 
example once again, we place the 'fair weather' letters first in 
the grid in the order of their occurrence in the phrase, then fill 
in with the remaining letters of the alphabet, thus: 

F A I R W 

E T H B C 

D G J K L 

M N O P Q 

S U V X Z 

The magician can now trace sigils upon this square, 
which further expresses his Desire. Having created a magical 
square for fair weather, the magician might wish to sigillise 
the words 'ferry journey' upon it in order to render his Desire 
more specific. He does this by tracing lines upon the letters 
on the square, spelling out the words f-e-r-r-y j-o-u-r-n-e-y 
and tracing the shapes wrought, producing the following two 

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APOPHIS 



sigils: 





These shapes and patterns of lines have no meaning to 
the conscious mind, but the subconscious knows how they 
were wrought and what they mean, recognising the Desire 
encoded within. Because of the conscious dissociation from 
them, the subconscious may manipulate them directly and 
without interference when they are charged. 

Another technique which may be used in the creation 
of sigils is also derived from Austin Spare, that of automatic 
drawing. The technique in this case is very simple, although 
attaining a satisfactory use of the art may take some time and 
practice to develop to an aesthetically pleasing standard. It 
really does require the lowering of inhibitions and psychic 
barriers. But you know the drill by now: practise, practise, 
practise. A pen or pencil is held loosely in the hand over a 
blank sheet of paper. The mind drifts in reverie upon the 
Desire to be reified and the hand is allowed to move as it 
Will, without conscious interference or direction. From the 
resulting patterns, some parts may be extracted and adapted as 
sigils of the Desire and subsequently charged. 

The methods for charging sigils are many and varied. 
Some will work wonders for some Initiates, others won't. The 
basic intention is to achieve an altered state of consciousness 
in which the mind enters a void and casts the sigil loose, 
throwing it into the deep places from which it will 
subsequently manifest. It is then effectively forgotten about 



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APOPHIS 

and left to do its work. This is neither the time nor the place 
for the passionate willing for results; that should have come 
earlier in the actual formation stage of the sigil. The time of 
casting, or charging, needs to be free of 'lust of result', a 
surrender of the Desire to the depths of Hell, the subconscious 
mind. Only by completely releasing it in this way will it be 
free to move and to act, fulfilling its directive to manifest in 
the outer world. 

Probably the simplest and most used way to charge a 
sigil is to intensely visualise it or stare at an image of it at the 
moment of orgasm. It sounds great in theory, for at this 
moment the mind is incapable of ordinary conscious thought 
(just try saying your multiplication tables while you're 
coming) and the sigil should penetrate straight through to the 
subconscious. Many people report very great success with 
this method. Personally, I have always had rather poor results 
using it, which just goes to show that what is reportedly the 
single most effective method for charging sigils will not 
necessarily be the best for everyone. 

Death posture is another highly recommended 
method, placing the sigil at eye level as the dead stare is fixed 
upon it. This one I have had excellent results with, also with 
the right way of walking described under the first head. 
Really, any of the physical and mental exercises so far 
described can be adapted for this form of results magic. This, 
after all, is what all of that hard training is ultimately for. 

Personally, my supreme triumphs with sigils have 
been when I have combined them with Workings of demonic 
evocation. Aa a goeticist of long standing and great 
enthusiasm, nothing pleases me more than whipping my mind 
into a state of consciousness wherein I can conjure some 
demon or obsession into seeming visible appearance. In such 
Workings, the evoked entity is passed the inscribed sigil to 



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APOPHIS 

charge and to act through as a physical seal of the Working. 
This works because the magician's attention is focused upon 
the demonic manifestation, so the charging of the sigil and its 
subsequent reification is apparently accomplished by the 
demon, not by you. In other words, it is being handed behind 
the scenes to a subconscious obsession in the guise of an 
external entity by a form of sleight of mind. I have had 
awesome results from this kind of combined Working. 
Evocation techniques are not a necessary part of the Order of 
Apep's curriculum per se, so are not detailed in this study of 
the seven heads. Full guidelines can be found in many of the 
books in the reading list, however. 



The Dream Diary 

During the course of the Work of the second head, the Initiate 
should begin in earnest to keep a dream diary if he / she does 
not already do so. There are many benefits from keeping such 
a diary, but in terms of our Apepian Work at this second head 
stage it is primarily because the process of consciously 
recalling dreams upon waking will work miracles in 
establishing a consistent dialogue between the conscious and 
subconscious minds. This process of mental integration is the 
whole focus of the second head of the Dragon. As a negative 
symbol, the whirling thunderbolt can represent the chaotic 
thoughts which must be reined in and controlled; as a positive 
symbol, it represents the whole psyche turning as a unified 
force, with each part coming to the fore in its turn. One of 
Don Web's sayings which impressed me greatly was that 
dreaming is the battleground for immortality. 

The practice of keeping a dream diary is therefore an 
essential part of the work of this head and will assist greatly 



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APOPHIS 

with the other exercises. However, it is also valuable 
preparatory work for the third head, in which dreams play a 
very important role and Initiates will be expected to develop 
the ability of lucid dreaming and also map their own personal 
dreamscapes. None of this will be possible without a good 
deal of prior practice in recalling dreams and a good stock of 
dream records for analysis. 

Having got the whys and wherefores out of the way, 
the nuts and bolts of dream recall are quite straightforward. 
Keep a pad of paper and a pen by your bedside, within easy 
reach, also a lamp in case you wake in the middle of the night 
with a dream to record. As you fall asleep, remind yourself 
that you must remember your dreams when you wake up. 
Immediately upon waking - literally as soon as you realise 
that you are conscious - relax and still your mind. Then let 
your memory drift gently back until some image or 
impression arises from your dreams. You will probably find 
that once you manage to latch onto a single item, a whole host 
of information will come flooding through as the entire dream 
resurges in your memory. Write it down immediately, for it 
can disappear again in moments and you then won't be able to 
recover it for love nor money. If you remember only a single 
tiny thing, write that down, no matter how insignificant. This 
will reaffirm to your subconscious that your dreams are 
important to you. If you remember nothing at all, write in 
your diary, "I am disappointed that I was unable to recall my 
dreams this morning. I will try again tonight." In this way, 
your deep mind is made aware that you are not about to give 
up and go away. It will become an ingrained habit and results 
will then become more or less automatic. 

In this, as in everything, practice makes perfect. The 
more your mind grows to expect you to want to recall your 
dreams, the more it will offer up to you, but it needs to be 



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APOPHIS 

trained to do so. In time, you will probably find yourself 
remembering a whole series of four or five dreams from a 
single night. 

In the course of this practice, you wil learn how 
important it is to get sufficient sleep. Snatching four or five 
hours at a time will quickly reduce your dream recall to zero. 
You need a good night's sleep. Sleep is not a waste of time; 
as you enter the work of the third head you will discover that 
sleep and dreaming are keys to some of the most powerful 
magic you can experience. At that time, you will be grateful 
for the preliminary dream recall work which falls under the 
jurisdiction of the second head. 



Emotional Control 

By control of one's emotions, I am certainly not referring to 
their suppression. Indeed, the emotions are a vital part of the 
soul-complex and should flow easily. However, we need to 
learn how to use our emotions to enrich our lives and our 
magic. Unfortunately, in the uninitiated state our emotions 
are usually switched on and off by implanted hot buttons, 
leaving us open to manipulation by the media and advertising. 
Our emotions can then be our chains. 

The first step in our emotional liberation is therefore 
to identify our own hot buttons. Carry a small notebook with 
you, which will be your 'emotion diary'. Every time an 
emotion arises, make a note of the date, time and 
circumstances. Make special note of those emotions which 
occur in response to adverts or items on the televised news or 
in newspapers. 

After you have accumulated some data, you will be 
able to look through your diary and begin to recognise 



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APOPHIS 

patterns. You will learn what your hot buttons are: what 
makes you angry; what makes you sad; what inspires your 
lust; what makes you swoon into mushy lovey-doviness. 
Once you have identified these factors, you will be able to 
realise when they are being triggered and you will find that 
you can coolly detach yourself and switch off the 
programmed emotional response if you so wish. Emotions 
are a vital part of life, but they should arise because of your 
desires and experiences, not because someone is pushing your 
buttons to manipulate a response. The greater your insight 
and success with this exercise, the more immune to 
manipulation you will become. 

Once your pre-programmed hot buttons have 
effectively been disconnected, you can concentrate instead on 
discovering what really makes you happy. A little 
introspective meditation - and perhaps divination - will work 
wonders here and you can channel your enthusiasm and 
affections into projects, people and things that truly mean 
something to you. Similarly, your hate and anger can be 
turned away from media-promoted bogeymen and turned 
upon your true enemies. You will be greatly empowered. 

One extremely helpful side effect of this exercise is 
the ability to redirect unproductive emotional energies into 
other magical projects. When you become aware that you are 
getting angry or otherwise emotionally stimulated because 
one of your hot buttons has been pressed, don't just let the 
unwanted emotional response dissipate. Put it to good use 
instead. All effective magic is fuelled by emotion, so redirect 
the awakened energies into a sigil or similar work-in- 
progress. Make these things work for you instead of simply 
draining or frustrating you. 

Any truly initiatory Right-Hand Path programme 
worth its salt - I am thinking of Buddhism in particular - will 



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APOPHIS 

teach its Initiates to similarly control their emotions and to 
switch off the programmed triggers that allow them to be 
manipulated by the media, advertisers and politicians. They 
attain a kind of detachment and that is where they are content 
to remain. The Left-Hand Path Initiate is not content with 
this. Having worked to shatter the chains that have shackled 
our true Selves, we must now choose to forge new and 
stronger chains which will reinforce and bolster our Selves, 
chains of power of our own choosing. A suitable example of 
this is Tolkien's Sauron forging the One Ring. This new act 
of decisive and conscious empowerment / bondage is 
horrifying to Right-Hand Path mentality. 

It is up to you to deliberately choose those people, 
projects, places and treasures that truly inspire you and then 
to formally bind to them your love, loyalty, enthusiasm and 
ambitions. You must also choose those people, projects, 
places and things that are hostile to your goals and direct your 
hate and rage upon them. This part of the process - the 
conscious choosing of new chains - is truly Satanic and best 
sought in the writings of Anton Szandor LaVey, as its 
importance has not been stressed by any of those who have 
come after him, even those who may have surpassed him in 
other ways. Some will no doubt argue that it appears to be a 
backward step to form new attachments after severing old 
ones. It is, in fact, one of the keys to immortality. The 
difference is that our new bonds are self-chosen, selected to 
reflect and amplify our essential Self. In order to progress, 
we need to define what we are and strengthen this essence, 
even as we cut away that which we are not. Our true, Self- 
chosen loves, attachments and hates will feed and sustain our 
souls. There is a further Mystery here which you should learn 
for yourself during the work of the fifth head and beyond. 

By this stage, your understanding of your own 



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APOPHIS 

emotional triggers and attachments should be sufficient to 
allow you to press your own hot buttons and turn your 
emotions on and off at Will, for any purpose and at any 
degree of intensity that you wish. Love and hate, laughter and 
tears, should be available on tap. Your emotions will be a 
useful tool and a reliable guide now that you have redeployed 
them to resonate with your true Desire. 

You should regularly practise with your emotional 
arsenal. Try getting absurdly angry in situations that don't 
warrant it; make yourself fall in love with randomly selected 
people; cultivate a new phobia and experience irrational terror 
at the most trivial things; walk calmly and dispassionately 
through troubling situations. Exercises such as these - 
induced under specific circumstances and with strict time 
limits - will enhance your emotional range and ensure that 
your feelings only respond to your own manipulations. 



The Art of Remembering 

The final part of the psyche to be exercised during the work 
of the second head is that of memory. There are two different 
types of memory exercise here, the former of which may be 
rendered easier if you have already diligently practised the 
exercises for developing the sense of sight in the first head. 

This first method is simply based upon remembering 
things seen. Any number of conventional memory games can 
be used to help develop your ability to remember. Examples 
include such games as remembering what objects are placed 
upon a tray after staring at it for a few seconds before it is 
removed from sight. Variations upon this theme are noticing 
what item(s) has been added or removed when the tray is 
placed back in front of you. These are more than simple 



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APOPHIS 

games, they will actively develop and improve your memory 
over time. 

Similar skills can be developed for the more verbally- 
oriented parts of your brain by learning passages of words by 
heart. Choose a play and learn the lines of one of the leading 
parts. Memorise a poem. Learn long passages of prose that 
are meaningful to you until you can recite them flawlessly. 

A superb exercise for the work of this second head is 
to learn a new language. In doing so, you will exercise your 
memory as you learn new words and try to remember new 
grammatical structures and ways of expressing yourself. But 
you will also exercise your entire intelligence, learning new 
ways of linking concepts together. Freeing the mind from a 
single, rigid linguistic structure will provide great freedom of 
thought. 

You may adapt one of the exercises presented under 
the first head for the sense of sight, so that it becomes a 
memory training exercise also. Walk into a shop or a busy 
room that you have not previously visited. Look around for 
thirty seconds and then leave. Sit down as soon as possible 
and begin writing a list of everything you can remember 
seeing. As time and practice accrue, you should find your 
lists getting progressively longer. 

Finally, we will turn to a memory exercise which will 
also provide a valuable foundation for some of the work of 
the fourth and sixth heads. When you retire to bed, think 
back over all of the events of the preceding day in reverse 
order. Include all of the minutiae that you can recall. Begin 
by remembering pulling the covers over you, then climbing 
into bed, then undressing and getting ready for bed. If you 
pottered around first, remember what you did. If you had 
supper, recall what it was and how it tasted. Go right back 
through the day in this fashion. This exercise will not only 



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help your memory, it will gradually loosen the bonds of time 
upon your psyche. 



The Munich Working 

It seems appropriate at this point in our study of the heads of 
Apep to recall the state of consciousness which was induced 
in a group Working of the Order of Leviathan at the Munich 
Conclave of the Temple of Set, which occurred a few years 
ago when I was the Grand Master of that Order. 

This Working was noteworthy on three counts: 

1. It was the first group Working to be performed at a 
Conclave by a major Order which had no script at all. 
Literally everything was ad-libbed. There were no props 
or ritual accoutrements save for a single candle on a 
central table to provide a slight illumination in an 
otherwise pitch black room. This Working was proof that 
the Order's doctrine of magic "by force of Will alone" was 
a viable one and could be forcibly demonstrated in the 
context of an open group Working, something which had 
previously been doubted. Many of those in attendance 
remarked that this was one of the most powerful group 
Workings they had ever attended. 

2. The Working also demonstrated that dramatic shifts in 
consciousness could be effected in group Workings to a 
very pronounced degree. The mental exercises described 
in this chapter are generally presumed to be solitary 
practices, but the Munich Working showed that this need 
not always be the case. Although regular solo practice is 
absolutely essential, success can evidently be catalysed 
and enhanced through occasional group Workings to 



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reinforce the ongoing magical practice. 
3. As stated, the Working was an expression of the spartan, 
minimalistic ritual work championed by the Apepian 
philosophy. However, it was observed by more than one 
person that part of its success was due to it having directly 
followed the heavily scripted and choreographed Working 
of the Order of Horus. This was not simply a question of 
contrast: the two positively enhanced each other. This 
suggests that although our most powerful tools - and the 
only ones on which we can ultimately rely - are those of 
the mind applied directly to the Void, the approach to this 
state of consciousness can be eased by carefully 
considered ritual work. (N.B. the philosophy and 
conceptual model underpinning 'the Magic of the Void' 
will be discussed in the next chapter.) 

So what did the Working actually do? Basically, 
following initial decompression and invocations, we were 
each asked to raise up and examine all of our strong emotions, 
our thoughts, our opinions, our concerns and so forth. These 
were to be whipped up to a frenzy within the brain ... and then 
they were to be dropped, blotted out, cast aside. The emptied 
mind then looked inwards to perceive That which it truly Is at 
its still centre. In truth, the Working was engineered to locate 
and experience the Eye of Leviathan at the still centre from 
which all phenomena radiate. We looked into the Abyss and 
beheld a Monster looking back at us: our Selves. 

Hopefully, the brief account of this Working will help 
suggest the many ways in which the powers of this second 
head may be awakened and developed. But such moments of 
lucidity are fleeting unless constant practice is observed. 



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CHAPTER FIVE 



THE WORK OF THE THIRD HEAD 



In this chapter, we address the work of the third head of the 
Ancient Serpent, that of the hyena, leopard or jackal: the 
Beast of Blood. Here we explore clairvoyant faculties and 
how to develop them; their uses and their limitations. We 
explore the related phenomena of astral journeys and skrying, 
lucid dreaming and the mapping of the personal dreamscape. 
We explore theories of synchronicity and their implications 
for clairvoyance and the practice of divination and the 
interpretation of omens. 

The first two heads are really hard graft and form the 
foundational work of developing necessary skills. Here at last 
with the third head the trance states so learned can now be 
applied in fascinating and transformative ways, literally 
opening up a new universe of possibilities to the Initiate. The 
danger of the third head is one of becoming enrapt in glamour 
and running a risk of self-delusion. This can be avoided if 
you adhere to the self-discipline learned during the arduous 
process of the previous work. 



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Clairvoyance 

The development of clairvoyant abilities - among which we 
may include such psychic phenomena as telepathy, 
precognition, astral travel, etc. - has long been one of the 
major aims of magical practice. Some people seem to have 
been born with a greater or lesser natural talent, but in all 
cases it can be developed, encouraged and improved through 
practice. There's that annoying proviso again: hard work! 

For most of us, clairvoyance will never be a tool that 
we can use to read the thoughts of our neighbours effortlessly, 
nor shall we find ourselves able to levitate our coffee cups to 
our lips. It is a focused moment of communion between the 
conscious and subconscious aspects of the mind which brings 
to the surface facts and insights and phenomena which lie 
beyond the range of everyday experience. As such, it rarely 
manifests to order and it generally takes us by surprise. But 
when it happens it is unmistakeable. A few anecdotal 
examples from my own personal experience may help 
illustrate the matter. 

Clairvoyance often manifests in dreams, when the 
conscious mind is not in control and the barriers are down, 
allowing things to slip through. I remember a time a good 
few years ago when I was anxious to obtain a couple of LPs 
for my record collection. (Remember those? Quaint vinyl 
things which made musical noises when a stylus was dragged 
through their grooves?) This was in the days before the 
internet, when rare titles remained rare, and living as I did 
(and still do) upon a small island, I despaired of ever finding 
any records of the non-mainstream artistes I was interested in: 
Sally Oldfield and the Bonzo Dog Doo-Dah Band. But on the 
morning in question - a Saturday - I awoke and I absolutely 
knew that albums by both artistes were to be found in a 



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APOPHIS 

particular music shop in the island's main town. I had seen 
them there in a dream and I knew in my bones that I had 
dreamed true. I went to town that same morning and bought a 
record by the Bonzo Dog Band and two of those newfangled 
CD things by Sally Oldfield from the shop I had dreamed I 
would find them in. None of these recordings had been in the 
shop when I had previously looked and there had been no 
reason to suppose that such relatively obscure - and old - 
recordings would be brought into stock. Indeed, the two Sally 
Oldfield CDs were actually German imports, not a usual find 
on the Isle of Man at that time (nor indeed today), as the small 
population deters shops from stocking non-mainstream items. 
An interesting question thus arises: did my sleeping mind 
respond to my desire and inform me when those products 
were in stock?; or, did my desire conjure those items to the 
island, with the dream a notification that my subconscious 
magic had worked? As an aside, similar occurrences with 
other music and books would happen on other occasions, and 
still sometimes do, but this was noteworthy as a double 
whammy with particularly unexpected titles. 

On another occasion, I carried out a short series of 
clairvoyant experiments with some friends. One of them went 
into another room (we were working in his home) and 
handled various objects. He was accompanied by a witness. 
Doors were left open, so that we could converse, although we 
could not see each other. It was up to me to 'see' and describe 
the objects I believed he was handling. Often this was not too 
convincing, but on this particular night I felt a physical buzz 
in my body and the 'hits' came thick and fast as in my mind's 
eye I correctly saw him picking up socks, then a stuffed toy. 
But it was the next item which impressed me most and which 
taught me most about the way in which this phenomenon 
functions. I immediately knew and declared that the item was 



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APOPHIS 

red and made of plastic. I knew that he was holding it to his 
ear and I suggested to him that he was using a red plastic 
telephone. I thought it to be a ridiculous guess, but could not 
shake the certainty that I was correct. Shaken, he walked 
back into the room I was in, with one of those fold-up red 
plastic travel alarms held to his ear exactly as if it was a 
phone. 

It became apparent to me that rather than perceiving 
the objects directly in a type of out-of-body experience as I 
had initially supposed, I had instead established a mental link 
with my friend and was picking up his feelings and thoughts 
about the objects: first the clock's colour; then its texture; 
then unfolding it and holding it to his ear to listen to it. This 
struck me as very important, hinting at the ability to perceive 
through other minds. 

It was at about this time that I scared half-witless a 
fellow clerk in the bank where I worked at the time. He was a 
real Jack-the-lad, always messing about, joking and 
frequently finding himself on the receiving end of the 
managerial wrath. One morning, full of cheek and good 
humour, he said to me, "I bet you can't guess what I had for 
breakfast this morning." Quick as a flash, before my 
conscious mind could even begin to formulate a response, I 
had replied, "Ravioli". The blood drained from his face and 
he demanded that I tell him how I could possibly have known. 
Had I been spying on him? He checked his shirt and tie for 
tell-tale stains, whilst I too wondered how I could possibly 
have known. It was hardly a usual breakfast choice, after all. 

When I thought about it afterwards, I realised that 
even before he had finished phrasing his question I had seen 
him in my mind's eye opening a tin of ravioli and I knew that 
it was true and spoke the answer. This process had not 
occurred on a conscious level, it had arisen from somewhere 



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APOPHIS 

deep and I had blurted it out before I had even realised. 

A final example - which has made me quite popular 
with friends on occasion - involves attending a casino. I was 
sitting at a table drinking coffee and munching crisps when a 
friend asked me for a number for the roulette table. I told him 
one instantly and without thinking and he placed his bet and 
won. Excited, he ran back to the seat where I was reclining 
and observing people (a favourite hobby of mine) and he 
asked me for another number. A second number duly sprang 
to mind and this time two of them bet on it and won a great 
deal of money. When they asked for a third number it was 
not forthcoming, but they had no grounds for complaint. (I 
don't mean that I guessed a third number incorrectly, 
incidentally, I refused to name a third number since I couldn't 
tell what it would be.) This happened again on a number of 
subsequent visits. 

You see, I can always tell whether one of these 
experiences is true or not, whether a hunch is going to bear 
fruit. I feel it physically; I know it absolutely. The physical 
symptom is an apparent tugging in my stomach, as if someone 
had hooked their finger under my ribcage. Maybe this is why 
such hunches are called a 'gut feeling'. If that physical 
sensation arises, then I know that my insights are absolutely 
accurate. 

Two major points spring to mind when I think back 
over my own clairvoyant experiences: 

1 . The most remarkable instances occur spontaneously, when 
my attitude is simply open and mildly interested. If I am 
personally involved in a situation in a passionate way, or if 
there is any excitement or tension in me, then nothing 
happens. I can't do it by trying to do it. I can help out my 
friends at the casino until their enthusiasm infects me and I 



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APOPHIS 

become too focused on what is happening. But if I try 
betting myself, I can forget it, as I cannot sustain the 
necessary detachment and vacuity of mind. 
2. The phenomenon is fleeting and cannot easily be 
prolonged. I am given a certain amount of information in 
a package. Trying to push for more than 'comes through' 
of its own accord will give nothing further or - worse - it 
will supply delusory / false information. After that first 
inflow and realisation, the mind interests itself too much in 
the process and the door closes, thwarting further true 
perception. 

However, it is also apparent that training can enhance 
such experiences in two distinct ways: 

1. Through practice and the proper recording of such 
phenomena as they arise, their occurrence becomes 
integrated and acceptable to the mind; thus, their incidence 
may be increased. 

2. Through practise of and familiarity with the mental 
focusing techniques taught under the second head of Apep, 
two advantages may be gained: (a) the doors may be 
opened somewhat between the conscious and 
subconscious minds, increasing the likelihood of 
clairvoyant phenomena; (b) the mind's excitivity may be 
held at bay more effectively and the duration and clarity of 
the phenomena may thus be extended. 



Developing Clairvoyance 

This practice was taught by Aleister Crowley to his students 
so that they might exercise their psychic muscles and develop 



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their clairvoyant abilities. I have used it personally over a 
period of months at various times over the years and I can 
testify to its efficacy. It is a very simple but demonstrably 
effective method of developing clairvoyance. 

Basically, you should obtain a full deck of 78 Tarot 
cards and take time to familiarise yourself with them 
thoroughly. Study each picture in detail until you know it 
intimately. Sleep with the cards by your bedside for several 
nights. 

Once you have familiarised yourself with the cards in 
this way and established a rapport with them, you should 
perform the following exercise on a daily basis. 

Shuffle the cards, then place the pack face down in 
front of you. Turn over one card at a time, trying to guess 
which suit it is (Trumps, Wands, Cups, Swords or Disks). 
Work through the whole pack in this manner, recording your 
guess and the true result in each case. 

You will find that your number of 'hits' will increase 
over time. Eventually you wil be scoring significantly above 
average. More significant than such dry statistics, however, 
will be those instances when you find that you know beyond 
any shadow of a doubt the precise identity of a card before 
you turn it over - not just its suit, but the exact card. You will 
come to recognise the symptoms of this sense of certainty and 
soon you will be able to invoke the phenomenon by 
replicating these psychosomatic symptoms deliberately. 

After a few weeks, you should progress to trying to 
guess the precise card instead of the general suit as a matter 
of course. 



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APOPHIS 

Trance States 

Much of the work of the third head involves the ability to 
enter into altered states of concsciousness, commonly referred 
to as trance. The single biggest obstacle to success in this 
work is misunderstanding what constitutes a trance state and 
the failure of the Initiate to realise that he/she has already 
achieved a light trance. Years can be wasted waiting for a 
non-existent 'perfect trance'. 

Any Initiate who has been diligent with the work of 
the second head will already have a good deal of experience 
with trance. A light trance is entered simply by focusing the 
mind upon a symbol or a sound and blocking extraneous 
thought. 

The biggest culprit as a stumbling block always seems 
to be the phenomenon of astral travel, or trance journeys. 
Initiates often seem to have expectations of literally feeling 
the sensation of lifting out of their bodies and leaving their 
physical selves behind while their consciousness drifts away 
to another plane. Utterly unnecessary. Sufficient focus of 
mind to visualise and move around a scene in the imagination 
is a perfectly adequate trance for early forays into this form of 
magic. The work of the second head should have trained you 
perfectly well to hold a stable scene in your mind's eye. 

The so-called 'out of body experience' is not so much 
a case of travelling out of the body as it is travelling into the 
mind. Paradoxically, this inward journey can often permit the 
Initiate to clearly perceive events in the outside world. 

In early experiments the magician will inevitably 
remain all too aware of the body throughout. It will itch, 
twitch and generally be distracting, though this will be 
lessened in direct proportion to your experience with first 
head techniques. These twitches are not a sign of failure, they 



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APOPHIS 

simply mean that the mind is aware of its vehicle. Just 
refocus upon your inner vision and continue. With practice, 
the mind will become so accustomed to astral work that it will 
simply cease to take notice of the body and its distractions. 
But this deepening of the trance state will only come with 
work and familiarity. 

The nearest everyday comparison to astral work is 
simple daydreaming. Astral magic is simply - in technique, if 
not in substance - a daydream focused and directed by 
magical Will. In other words, it is the use of magic to harness 
and control the image-shaping capacity of the human 
imagination for initiatory purposes. 

If the imagination is popularly dismissed as a world 
of make-believe and seems a wishy-washy kind of a magical 
tool, just pause and reflect that every work of art, every work 
of literature, every piece of architecture or engineering, every 
technological advance, every human act, had its first birth in 
someone's imagination. Make-believe = manifestation 
through belief. 



Experiments in Telepathy 

Since telepathy is a touching of minds, to effectively practise 
it requires more than one person. The following experimental 
format, which combines telepathy practice with astral work, 
requires a minimum of three people: a transmitter; a receiver 
and a recorder. If you do not have a group of people with 
whom you can do magical work, try introducing this as a kind 
of parlour game with your friends. There's no reason why 
your training shouldn't contribute to their fun. 

The receiver lies down on the floor and relaxes, 
closing his / her eyes. An image of the body is then created in 



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APOPHIS 

the imagination and visualised in the room, positioned over 
the physical body. Once the image is vivid and stable, the 
receiver transfers his / her consciousness to it by an act of 
imagination and Will, 'seeing' through its eyes. This should 
not be difficult for those who have diligently practised the 
work of the second head. 

The transmitter then leaves the room. The astral form 
of the receiver follows the transmitter and tries to observe all 
that he / she does. With practice, the receiver will find it easy 
to remain incorporeal, observing the transmitter, while 
simultaneously using his / her physical mouth to relay his / 
her impressions and observations to the recorder. This should 
be done in a stream of consciousness style, as it is often the 
smaller details which prove to be most significant. When all 
is done, the receiver returns to the vicinity of his / her body 
and 'settles back' into it, regaining ordinary consciousness and 
wriggling extremities to ensure consciousness is properly 
'grounded'. 

The above method forms the basis for some 
illuminating experiments in telepathy. Why do I term this 
'telepathy', though? Surely it is some kind of remote viewing? 
Yes and no. It quickly became apparent to me that although 
the mind of the receiver interprets the phenomenon in terms 
of travelling to a place and observing what is happening there, 
what actually happened when we analysed the results was that 
the receiver picked up information from the mind of the 
transmitter - and, perhaps, others - and then span an 
experiential tapestry around it. A good example is that of the 
red plastic telephone / alarm clock recounted earlier in this 
chapter. I received the transmitter's perceptions of colour, 
texture and the act of listening as he focused on each of these 
in turn. My mind envisioned these in the form of a phone. I 
did not 'see' a phone; I accurately perceived three pieces of 



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APOPHIS 

information which were reassembled and interpreted by my 
mind in a matrix that made sense of them, as if I was seeing a 
phone. This is why it is important to have a scribe present to 
capture the stream of consciousness so that the significant 
details are not lost. Simply to record, "he thought he saw a 
phone, but it was actually a clock" completely misses what 
was actually a remarkable hit. 

Initially it will be found that the ability of the receiver 
to recover pertinent and accurate information will wane 
rapidly after only a minute or two. Needless to say, with 
persistent practice both the accuracy and duration of results 
will increase measurably. In time the receiver may become so 
adept at nailing correct information that he may as well be 
physically present in the same room as the transmitter. But as 
was stated previously, trust only that information which arises 
of its own accord; pushing for more will always lead to 
falsehoods as the pressured mind makes things up to fill in the 
blanks. 

The ultimate aim of experiments such as these, of 
course, is to develop facility and confidence in one's 
telepathic abilities to such a degree that they can be used to 
seek out information of a more pertinent nature. Our goal is 
to produce tools appropriate for Initiation. 



Trance Journeys / Astral Travel 

The basic technique for undertaking a trance journey is very 
similar to that relating to telepathic experiments as described 
above. The main difference in this case is that instead of 
focusing upon a terrestrial person or place, the Initiate 
explores an inner realm of the imagination - a dreamworld - 
and interacts with the beings and things he finds there. 



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APOPHIS 

Such astral journeys are usually tightly focused. 
Generally, the Initiate will use the technique to explore the 
inner meaning of some symbol or icon associated with his 
magical universe. For example, Qabalists may walk the paths 
between the Sephiroth of the Tree of Life, focusing their 
Wills upon the task by reinforcing the experience through use 
of the planetary, Tarot, numeric and other symbolism 
associated with the particular path in question. They would 
invoke the Gods and Daemons attributed thereto and through 
use of these symbolic keys the Initiate would keep his Will 
fixed firmly upon the correct path. The oracles encountered 
upon the journey could then be relied upon to be true. This 
Willed orientation and magical control is what differentiates 
astral work from idle daydreaming. 

In like manner, rune magicians will follow the rune 
streams between the worlds of Yggdrasill; Celts will explore 
the roots and branches of the multi-layered structure of the 
Otherworld and Underworld; Enochian magicians will visit 
the Thirty Aethyrs which constitute their magical universe. 
Mircea Eliade's book Shamanism recounts the spirit journeys 
and techniques of shamans in many different cultures. 

The actual technique of astral projection generally 
follows a familiar pattern. The Initiate will surround himself 
with symbolism pertaining to the realm to be visited, drawn 
from the appropriate tradition. He will then enter a trance and 
project beyond his ordinary physical awareness by 
formulating a visualised body and transferring his 
consciousness to it as previously described. However, instead 
of exploring his immediate surroundings as in the telepathy 
experiments, he will generally use one of two techniques to 
enter the desired realm: 

1 . Visualise a door upon which is a symbol representing the 

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APOPHIS 

journey (a rune, a Hebrew letter, an ogham few, a Tarot 
image, or a pre-prepared sigil, for example). Once this 
visualisation is strong and is firmly associated in the mind 
as an entrance to the desired world, open the door and step 
through into whatever may lie beyond. 
2. You can cause yourself to seemingly rise into an area of 
formless mist whilst intoning names or mantras pertinent 
to the journey (Enochian work in particular often follows 
this pattern). The incantations continue until the mist 
clears and a landscape takes shape fully around you and 
you 'arrive'. 

Needless to say, for the advanced practitioner there are more 
direct and less formulaic methods, but only practice can make 
perfect and teach you what works best for you. 

Once practice has proven fruitful with a set of known 
symbols, the Initiate may use the technique to explore the 
hidden arcana of symbols whose meanings are unknown to 
him. Indeed, Aleister Crowley used to actively test the skills 
of his students in such a manner, charging them to unravel a 
sigil of which he knew the import but they did not. 

Through such trance journeys the Initiate will begin 
to discover recurring imagery and themes, all of which will be 
useful in the task of mapping his personal magical universe, 
which is a major project of the third head. 

A word about the reality of these experiences is 
probaly appropriate at this juncture. After all, they do take 
place within the imagination, which is a much more malleable 
realm than they physical world. So is it all make-believe? 
Perhaps, but only in the sense that by believing we can make 
real. Isn't that a fantastic thing to realise! Indeed, we 
ourselves are only make-believe; we create ourselves through 
our belief that we exist. Remarkable! Delusion remains, of 



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APOPHIS 

course, a very real danger in the flux and flow of that astral 
world, but the Will can hold a vision true by continually 
checking every symbol and happening for proper resonance 
with the invoked force. Ipsissimus Crowley's writings place 
considerable emphasis upon this and should be consulted for 
further guidance. In short, the astral realm is as real as we 
make it, which is every bit as real as the outer objective 
world, but in direct proportion to the proper application of 
skill and Will. 

The Seal of the Eye of Leviathan is, of course, the 
symbol par excellence of the Order's aspiration and its 
superimposition upon any astral phenomena should test their 
relevance to the Draconian Gnosis: if it is true, the Eye will 
strengthen the phenomenon; if false, the Eye will whither it 
away. Only Truth can stand in the gaze of the Absolute. 



Skrying 

Skrying is a further technique for exploring the magical 
universe. Unlike astral travel it does not necessitate the 
shaping of a complete landscape with the imagination, 
through which the Initiate moves and interacts in a mentally 
projected body. Instead of participating in a dream-like 
experience, the skryer perceives astral images reflected upon 
a surface, as if looking through a window or a camera lens. 
Some Initiates prefer one method, some prefer the other. All 
should practise and develop some facility with both. 

Various surfaces can be used for skrying. The crystal 
ball is the most obvious and best known device; John Dee and 
Edward Kelly used an obsidian mirror, reputedly of Aztec 
origin; Austin Spare recommended the thumbnail; the Golden 
Dawn used painted symbols in 'flashing' colours pertinent to 



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APOPHIS 

the visions they wished to invoke. I personally use an egg of 
obsidian and occasionally a small piece of quartz. Bowls of 
water or ink are also popular. Basically, any surface which 
can fascinate and hold the gaze can be a suitable tool for 
skrying. 

As was common in Golden Dawn practice, it is 
possible to mark the skrying surface with sigils or other 
symbols in order to direct the visions. These may be marked 
with wipeable colours or to forge a more personal link they 
may be traced with one's own blood or sexual fluids. Two 
additional adaptations of the technique then suggest 
themselves: (1) the charging of sigils for operative magical 
purposes, willfully projecting them beyond the skrying 
surface into the deep realms; (2) the evocation of spirits in the 
skrying device by tracing their seals upon it and reciting the 
appropriate evocatory formula. 

What can an Initiate expect when skrying? As with 
most aspects of magical practice, there is no stock answer. 
Some may see images in the surface before them, as if 
looking through a window. For myself, I find that my eyes 
become transfixed but I perceive images within my head, as if 
they were being projected upon the back of my skull from a 
distance. Try it and see what you experience; never be 
limited by what you think is 'supposed' to happen. 



Mapping the Magical Universe 

The practice of keeping a dream diary was introduced in the 
work of the second head. This is a tool which becomes 
increasingly important and useful the more it is used. It 
should be referred to now in order to identify any recurring 
places, people or themes which occur in your dreams so that 



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APOPHIS 

you can chart these important psychic nexus points and begin 
the task of mapping your own magical universe. 

You will discover many places of personal 
significance which you will revisit many times during the 
course of your consciously directed trance journeys and 
skrying. But often those which are most striking and affect 
you most deeply are the ones which continually haunt you in 
your sleep. 

Start with a blank piece of paper. In the centre, draw 
some symbol to mark the entrance to your dreamscape. Then 
proceed to mark those places which have figured prominently 
for you in your astral work, but most especially in your 
dreams. Mark each place in the relative position that feels 
most right. Is it above, below, to one side or the other? 
Where do you feel it lies in relation to other places? Near or 
far away? 

Once this highly personalised map has been fleshed 
out a little (it will never actually be complete) you can 
experiment with marking the same places on the more 
conventional maps and models of the traditions you are 
familiar with, such as the Tree of Life, the worlds of 
Yggdrasill, the Enochian Aethyrs or the Celtic Otherworld. 
Interesting comparisons can thus be drawn and relationships 
suggested: you will come to understand yourself and the 
tradition in which you work a little better. Your map should 
always be malleable, subject to change with the shifting of 
dreams. 



Lucid Dreaming 

Dreaming is a fascinating process and a tremendous 
demonstration of the creative power of the mind. Take a 



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APOPHIS 

moment to reflect upon just how real a dream seems when 
you are in it. Your dream eyes can see a whole world around 
you; your dream hands can touch and feel the solidity of that 
world as your dream feet transport you within it. More 
astonishingly still, you meet people who seem to have 
thoughts and feelings of their own, living their complex lives 
in your dream world. But all of these things are spun into 
existence and sustained by your own mind. Doesn't that give 
you some perspective on the seemingly solid and complex 
world we inhabit when awake? Is it simply a difference of 
degree? 

Kenneth Grant's writings contain many marvelous 
insights upon the nature of dreams. In his novel Against the 
Light there is a passage of searing prose in which he points 
out that each and every person you encounter in your dreams 
- every hero, every villain, every friend, every lover, all with 
their own lives and agendas - is a creation and facet of your 
very own self, an expression of you. Every landscape is 
modeled by your own creative power. You are not a placid 
observer here, you are absolute god and creator - but at the 
time you have forgotten it! 

The purpose of lucid dreaming is to remind yourself 
of this sovereignty while you dream so that you can exercise 
the full scope of your divine powers within the dreamscape. 
By this stage, you should already be keeping a dream journal, 
so your subconscious is already aware of the fact that dreams 
are important to you. Now you need to begin telling yourself 
as you go to sleep that you wish to become aware of the fact 
that you are dreaming whilst still in the dream state. 

There are many tricks which can be used to achieve 
consciousness within a dream. One of these is to prepare a 
sigil to induce lucid dreaming, which can be visualised as you 
go to sleep. Another way is to repeatedly pause throughout 



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APOPHIS 

the day and ask yourself if you are currently awake or 
dreaming. As this habit becomes ingrained, you may start 
asking yourself the same question when you dream. How to 
become aware that you are dreaming and not awake? The 
landscape will be less 'fixed' and more malleable than the 
waking world. Concentrate upon changing some small detail 
by an act of will. If it shifts, adjusting to suit your wish, then 
it is a pretty good bet that you are dreaming. 

Once you realise that you are experiencing a lucid 
dream, you will find that you are fully conscious within a 
world that feels every bit as real as the waking state. But you 
can manipulate and change this world in any way that you 
wish. Naturally, enormous changes can strain credulity and 
may run the risk of ending the dream and waking you up more 
than subtler changes would. So you might choose to walk 
through a door to find yourself in a new environment instead 
of simply overwriting the one you're already in. 

Your first few experiences of lucid dreaming will 
likely be very brief, as your over-excited mind will rapidly 
wake you up. But practice will bring greater self control and 
lengthier dream experiences. 

In the early experiences simply have fun and enjoy 
yourself in any way you wish. Fly; visit alien worlds; have 
sex with the rich and famous; whatever. But as your skill 
grows you will be able to explore your magical universe 
freely. That dreamscape you mapped can become as real and 
permanent a place as the waking world. 

What's more, the perception we gain of reality is no 
more than a shared dream. The more control we have over 
our dreams, the closer we can align the outer world with our 
own vision instead of the vision of others. 



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APOPHIS 

Synchronicity - The Continuum of Inner and Outer 

Within certain of the most sophisticated modern occult 
schools - notably the Temple of Set and the Rune-Gild - the 
prevailing model taught is that of distinct and separate 
objective and subjective universes. These inner and outer 
worlds can communicate / exchange via a phenomenon which 
is generally termed the 'magical link'. 

This model is a very useful one when it comes to 
planning workings of operative magic to produce results in 
the outside world, as it suggests a mechanism for arranging 
internal symbols to achieve external effects. It is also a useful 
symbolic tool for gauging workings designed to induce 
paradigm shifts in the consciousness of humanity as a whole 
(so-called 'Aeonic' magic). But whilst a useful model to be 
applied in practical magic, it fails to really explain the ins and 
outs (if you'll pardon the pun) of the magical process. As 
Apepian Initiates, intent upon seeing through the lens of the 
Eye of Leviathan, we need to step back and take a much 
broader view. 

At the limits of experience, it is fair to say that there 
are those things which seem sensible to everybody and are 
wholly objective. Similarly, in the other direction there are 
those thoughts and impressions which are ours alone and 
seem wholly subjective. But for most of our experiences, the 
waters muddy and there is no real way to distinguish what 
parts of reality and our impression of it are objective or 
subjective. Between the extremes noted above (which are 
themselves not actually as fixed as they may appear) there are 
limitless shades of reality merging into a continuum. There is 
ultimately only a Universe (as the name itself implies: 'uni' = 
'one'). If we visualise the Self as a point of pure 
consciousness, it can be seen to be surrounded by a field of 



143 



APOPHIS 

thoughts, experiences, perceptions, which constitute its world, 
as illustrated. 



(/OOrt-l-k 




se^f- 



Those thoughts, ideas, perceptions and experiences which are 
closer to the point of Self-awareness will resonate most 
strongly with its essence and purpose and will be most 
malleable to its Will. But the further we get from that centre 
the more distant, detached and impersonal our worldview will 
become. Then, inevitably, our field of play will overlap that 
of somebody else, as shown. 




At the point of overlap, the perceived universe will inevitably 
be flavoured with the essences and desires of both Selves. 
This is good in so far as we become exposed to new ideas, 



144 



APOPHIS 

new visions, new powers. But it also means that the area of 
overlap is much more difficult to influence, for it is partially 
shaped by another's Will as well as our own. 

The situation becomes even more complex, of course, 
when further individuals are added to the model, as shown. 




In this diagram, it will be observed that there are now several 
degrees of overlap and the central region - where the 
worldviews of all three selves interact - is the most rigid and 
least malleable aspect of reality: the most objective, if you 
will, since any changes must manifest in three separate 
worldviews before being actualised here. 

To make this easier to understand, there is a 
metaphorical similarity with the world of physical sensations 
and actions. Your body is yours: you control it. If you wish 
to raise your arm, you only have to will to do so and it 
happens, responding instantly to the signals sent from your 
brain. Your mind's interface with your body is that good. But 
if you want to lift your coffee cup off the table, willing it to 
happen is not enough. You must first raise your arm and 



145 



APOPHIS 

extend it, take hold of the cup and then lift it. You must use 
your body as an intermediary between your mind and the cup. 
But your body and the cup are of the same substance; both are 
composed of matter and the Universe is by definition but one 
thing. All of its particles come from a single ultimate source 
and are shaped and re-shaped by the ever-shifting fields of 
sub-atomic attraction and repulsion. There is no difference. 
For some reason, our bizarre biological mindsets try to 
persuade us that we and our world are solid and enduring. 
But the truth is that there is hardly anything there at all. The 
universe is almost completely Nothing. 

We can shape our own minds as we can control our 
own bodies. Within our social circle we can exercise a lesser 
but still powerful degree of control if we exercise the skills of 
Lesser Black Magic. Within the matrix of our societies we 
can manipulate our position and influence by means of 
Medial Black Magic. Global and cosmic patterns require 
Greater Black Magical Workings simply to understand, let 
alone manipulate. 

The key to making sense of all this and to gaining real 
power over it is to truly perceive, understand and integrate 
your own magical universe. This is the purpose of the dream 
exercises in the work of the third head. If you can seize upon 
the power symbols that work for you then you will have 
found the keys to those doors whereby the deep mind can 
access and influence the larger continuum. This is also the 
reason for mastering one of the traditional schools of magic as 
it gives you a coherent, tried and tested framework upon 
which those unearthed power symbols may be arranged and 
more easily integrated. 

If we use the runes as an example, each rune 
represents a mysterious quality which is active within both 
the inner and outer worlds. Once an Initiate has aligned his 



146 



APOPHIS 

consciousness with the runic streams he may use those keys 
to create change by an act of Will. Since we are here 
postulating a continuum rather than completely separate 
subjective and objective universes, there is no need for any 
'magical link' phenomenon (though specifically engineered 
links with the target / recipient of a Working can certainly 
provide an enormous boost to its efficacy; in such a case, the 
link is a symbolic targeting tool, not a phenomenon in itself). 
The change simple happens, radiating out from the point of 
Self, flowing along the rune stream as far as the Will can 
carry it. The further it travels, the more friction, opposition 
and deflection it experiences from the consciousness fields of 
other Selves. The purer the resonance between the Will and 
the Rune, the further the effect will travel, as it is less diluted 
by the distortions and idiosyncrasies of mundane thought 
patterns. This is what Mr Crowley meant when he counselled 
working without "lust of result"; the resonance in the moment 
is the thing, not the goal. Conversely, the more a Working is 
tangled in ego-stuff, the less it will penetrate other 
consciousness spheres, the less will be the change wrought. It 
will be readily seen that time-proven technologies such as the 
runes will greatly facilitate the magic of the one who can 
master them. The runes have carved channels in the ancestral 
collective consciousness and the magician who can funnel his 
Will through such channels will encounter much less 
resistance. 

In practical magical terms this leads to an interesting 
model of Black Magic, which I term 'the Magic of the Void' 
and which is discussed a little later in this chapter. The 
continuum model has ramifications for the whole essence of 
the Left-Hand Path and the deification of Self. Such is most 
properly a meditation for the seventh head. 

But now to discuss synchronicity in the light of this 



147 



APOPHIS 

model, synchronicity being focal to the work of the third 
head. Synchronicity is what happens when an Initiate is 
properly attuned to his magical universe and its power 
symbols. His Work is then able to radiate out a significant 
distance into the continuum and begins to feed back to him 
from sources of a more objective nature. It becomes apparent 
that the essence of his Work has become overlaid upon the 
Universe at large and has infiltrated and inspired the minds of 
others. This feedback - whether it manifests in the form of 
coincidentally significant articles, overheard conversations, 
chance meetings or events - is a clear signifier that the 
Initiate is affecting the world outside of his own immediate 
horizons. He is dreaming outside of his skull. 

Our minds our very good at shutting out apparently 
extraneous information and censoring our perception of 
synchronicities as they happen. It is not easy to stay 
continually focused and alert and whenever we fail to do so it 
is to our own loss. This tendency of the mind to brush 
seemingly 'unnecessary' input under the metaphorical carpet 
of consciousness also explains why we are so vulnerable to 
the suggestions implanted by others, which skip past 
conscious apprehension and influence us without our being 
aware of it. 

This model is an attempt to explain why 
synchronicities happen - they are evidence of the Will 
interfacing with parts of the continuum it might not normally 
reach, hence they are a very positive sign. In the next section 
we will explore how we may best use them. 



Omens and Auguries 

The goal of the Initiate is to develop a consciousness which is 

148 



APOPHIS 

both subjectively and objectively puissant. To express this in 
terms of the model offered in the preceding section, we aim to 
develop a consciousness which is clearly resonant throughout 
the entire continuum. 

Once such a consciousness is established, 
synchronistic phenomena and experiences will inevitably 
occur. Many of these will be helpful feedback and 
amplification of Work the Initiate is currently doing and their 
utility is obvious. But there will also be those cases when 
something new comes through in response to a Working, 
something which seems to lead off at a new angle. Kenneth 
Grant has recorded several such experiences from the records 
of New Isis Lodge in his Typhonian Trilogies and he terms 
them 'tangential tantra'. 

What this basically means is that some new vision or 
area of Work is being prefigured, some new angle which has 
not been explored previously in the Initiate's magical 
universe. To ignore such promptings is asking for trouble. 
When such a deep-level unforeseen response to a magical 
Working arises but is not acted upon by the Initiate, that 
individual's magical career is effectively over. As in all 
matters concerning feedback from subconsious levels, the 
trafic continues for only so long as the deep mind feels 
wanted. Dilettantes need not apply. 

Not all synchronicities are of deep magical 
importance, of course. There is also feedback pertinent to the 
Initiate's everyday life. All manner of opportunities may be 
offered or prefigured. It is up to you to be awake enough to 
recognise them and to act upon them. Be aware of your 
hunches, gut instincts and intuitions and act upon them 
without fear. Omens for you will manifest themselves 
through imagery and symbols which are powerful to your own 
imagination. These need not by any means be recognised 



149 



APOPHIS 

occult symbols, they only need to be potent to you. If you are 
a student of Shakespeare, a quotation taken eerily out of 
context in some weird circumstance may constitute a 
profound message to you personally. 

It all comes back to being awake, to keeping the mind 
alert and aware beyond the robotic imprints which we are 
programmed to follow without thinking. Once the mind is so 
awake the continuum will open to it. Thus we should all 
aspire to the truth which Aleister Crowley defined as the Oath 
of the Magister Templi: to interpret all phenomena as a direct 
message from the gods to your own soul. 



Divination 

The practice of divination is scorned by many magicians, who 
consider themselves above the parlour game of fortune 
telling. But it should be obvious from the preceding parts of 
this chapter that divination is actually the magical process of 
actively invoking synchronistic feedback from the Universe in 
order to expand the Initiate's insight into a given situation. 

Divination involves the manipulation of symbols 
which have specific relevance within the magician's magical 
universe and their interpretation within a meaningful pattern. 
The invocatory part of the formula aims to extend the Will 
along the continuum sufficiently for synchronicity to deal a 
meaningful and pertinent message which will afford the 
Initiate a significant insight. This is a tool which we cannot 
afford to ignore. 

The symbol set used - Tarot, Runes, I-Ching, Ogham, 
whatever - will depend upon the aesthetics and magical 
heritage of the individual Initiate. 



150 



APOPHIS 

A Quick Word On Prophecy 

Prophecy - the art of inspired utterance - deserves a 
tangential mention at this time. Basically, prophecy is the 
practice of resonating the Magical Will within the continuum 
to such a degree that a response is received from a divine or 
inner source. This response is usually in the form of a 
coherent but highly symbolic message, often in words but 
possibly through other means of expression, such as drawing 
or sculpting or music. 

All inspired texts are examples of prophecy. Of 
course, this does not mean that all inspired texts are equally 
valid. Some prophecies still revered as holy writ are now 
utterly worthless, having been a message for specific persons 
in specific circumstances at a specific time. Their repeated 
reinterpretation and erroneous application over the centuries 
is stupidity in its purest form. Using the formula of the Magic 
of the Void discussed later in the this chapter, we can model 
the validity of any given prophecy upon the degree of 
resonance between the following three factors: the person of 
the prophet; the situation or question which demands insight; 
and the divine factor. 




StTUflTlof 



151 



APOPHIS 

The prophecy arises in response to the resonance 
between the three factors when enflamed by Magical Will. 
The stronger the resonance, the more precise and useful the 
prophecy. 

Even the best prophecy, of course, is filtered through 
the lens of the magician who records it. Its relevance must be 
assessed by each Initiate by its resonance with his own angle 
in the above-diagrammed relationship. 

Prophecy - as a direct communication with a god - 
unleashes powerful psychic forces and is by necessity a 
highly transformative process. It is generally accompanied by 
a release of repressed emotions, evidenced by floods of tears 
or hysterical laughter. For those whose connections in the 
above model are weak, it can be a dangerous and precipitate 
occurrence, leading to obsession, fanaticism and emotional 
devastation. 



The Daemon Rising 

The increase in incidents of synchronicity and the awareness 
that the continuum is shifting in response to Will inevitably 
leads the Initiate to the realisation that he is somehow more 
than he thought, that he possesses an Essence that transcends 
the experiences of everyday life. 

The realisation of this phenomenon has been called 
by many names: the Higher Self; the Genius; "the Self who 
can do more"; the Holy Guardian Angel; the Wode-Self. We 
can label it by any of these titles; personally I prefer Daemon. 

The rising awareness of this Self who is beyond self 
is the signifier of Adepthood. The Adept is himself that 
'Beast of Blood' who is symbolised by the jackal or hyena of 
the third head. Life becomes richer, opportunities blossom, 



152 



APOPHIS 

the world shakes at your footsteps. It is the duty to Self of 
every Initiate to cultivate this consciousness, to become the 
Beast of Blood. 

This will be pursued further along formal lines in the 
Work of the fourth head, when the Initiate will establish a 
symbiosis with the Daemonic Self in full consciousness and 
the Eye of the Dragon will open in consequence. Under the 
fourth head, we will study this awakening in detail and 
explore a contemporary Left-Hand Path approach to the 
Sacred Magic of Abra-Melin the Mage. I introduce the 
subject in this place, since the diligent Initiate will become 
aware of the first stirrings of the Daemon in the process of the 
third head's Work. 



The Magic of the Void 

One of the intriguing statements in the Book of Coming Forth 
by Night is that "true creation" takes place in a void. 
Moreover, this void is something which is created by the 
magician. The Magic of the Void is a model I first proposed 
at the Munich Conclave of the Temple of Set a few years ago, 
but the fresh presentation offered here reflects advances in 
Understanding since that initial proposal. 

The symbol of the triangle was associated with the 
Order of Leviathan from the very earliest days, when James 
Lewis used it to symbolise the viewpoint of the Order, which 
always looked in towards the heart of a matter. Rather than 
become entangled in a situation, the Draconian Initiate would 
look at it objectively from the three points of triangulation, 
seeing it and experiencing it from every possible angle whilst 
remaining a free agent. 

As such, the triangle symbolised the Eye of the 



153 



APOPHIS 

Dragon which glares at the world from the edges of time and 
space. This was made explicit during my time as Grand 
Master, when I remodeled the triangular perspective into my 
personal seal, the reptilian Eye surrounded by three 
interlocked triangles within a circle, a seal which I carried 
forward into the Order of Apep. But the Eye has always been 
associated with dragons and serpents, not least because of the 
sexual symbolism of the masculine one-eyed snake and the 
secret crimson eye which opens in the female. 

The Magic of the Void casts this model into the field 
of practical results magic - as well as Greater Black Magic - 
and works by first establishing the triangulation, then 
allowing the Eye to open in the Void at the centre. Some 
examples may help. 




In the diagram, point [a] will always represent or 
include the Initiate. You are part of any situation you observe 
simply by dint of observing it. Your own observations - and 
thus yourself- will change as the situation changes. Point [b] 
represents one pole in the encounter; point [c] represents the 
other pole (note that these poles may sometimes be different 
phases of the same situation, e.g. [b] may be the situation as it 
stands and [c] the situation as it is hoped to become). The 
lines connecting the three points represent all of the shades 
and variations in their shifting relationships. Point [x] is the 



154 



APOPHIS 

Void, the potential for change which vibrates between these 
three outer points. 

If we take a Lesser Magical example to begin with, 
let's imagine an Initiate who wishes to obtain a new job. He 
attends the all-important interview, where he will make it or 
break it. The magician and his desire for the new position is 
at point [a] on the triangle; the prospective employer 
(embodied in the person who makes the decision whether or 
not to hire) is at point [b]; the job vacancy itself and all of the 
promise it holds is at point [c]. In the diagram all of these 
points connect, each from their own perspective, by following 
the lines of the triangle. The magician and employer can see 
and evaluate each other in interview; the magician looks at 
the job and wishes to obtain it; the employer has expectations 
of the kind of person required to fill that role and must 
measure these expectations against the applicant. The job 
itself has a function within the company and the magician 
may or may not be capable of fulfilling that function. 
Although the three points connect, they each have their own 
agenda, there is a void between them. It is the task of the 
magician to understand that void so that he can bridge it, 
unifying all three points through his magic. The first essential 
step is to open the Eye in the Void - to see all three points 
with their separate needs and agendas clearly. Only then can 
you see what needs to be done in order to satisfy them all and 
bring them together in an act of magical fusion. Only when 
this Understanding has been gained does the magician bring 
his Lesser Magical skills into play, using eye contact, speech 
rhythms, body language and so forth to win over the 
interviewer. He can't win the employer over to his cause until 
he knows what the employer is looking for and what the 
interviewer's hot buttons are. He can't bullshit that he is the 
best person for the job until he knows what the job entails. 



155 



APOPHIS 

Only then can he bridge the Void, collapsing the three points 
into one, where he, the employer and the job are unified. It is 
important to note that the Void is bridged between all three 
points: the magician has bound himself to the employer and 
to the job just as closely as they are bound to him. Be careful 
what you ask for. 

Let's leave 'headology' behind now and consider a 
different example employing Medial Magic: a 

straightforward lust spell. A friend of mine once saw a very 
naughty French girl on a train and fell head over heels in lust. 
He was an accomplished magician, so how might he have 
gone about fulfilling his wicked desire? In the diagram, he 
himself is at point [a]; the French girl is at point [b]; his 
vision of their lustful union is at point [c]. All of these things 
are connected but are not unified: [a] and [b] have 
encountered each other on a train; lustful imaginings [c] arise 
in [a] and are directed toward [b] with all the force of his 
heightened emotions. But the void [x] lies between them. 
[a]'s goal is to draw the three points together, so that he and 
the French girl [b] may unite in lustful union [c]. To achieve 
this, the magician must open the Eye in the Void, thus 
bridging it and uniting the three points of the triangle in a way 
that transforms them all. He may attempt to do this by sigils, 
mantras, meditation or ritual, but ultimately he will succeed if 
he can open the Eye and destroy the barriers that isolate the 
three outer points with the fiery breath of the awakened 
Dragon. When this crisis of magical transformation happens, 
the magician must be aware that he binds himself to the 
French girl through his lust to the exact same degree that he 
inflames her desires and binds her to him. All three points of 
the triangle are affected and transformed by the magic coming 
through the Void. 

Greater Black Magic will follow a similar pattern. In 



156 



APOPHIS 

this case, the point [a] still - as ever - represents the magician 
in his role as aspirant to change and / or knowledge; [b] is the 
matter upon which he wishes to exercise change or to be 
illuminated; [c] is the divine source from which he seeks 
illumination or the transformative principle (Apep / Set / Odin 
/ Badb, etc.). In this case, [x] is a Void which will reveal the 
desired wisdom as he opens his Eye within it. Such wisdom 
may manifest in words, images, feelings or other forms, all of 
which must be recorded immediately. GBM Workings will 
be forgotten by the conscious mind if they are not deliberately 
and painstakingly recorded at the time they happen. Note that 
the knowledge gained will inevitably alter the magician to the 
same degree that it changes his worldview. 



Two Secrets of the Left-Hand Path 

In writing concerning the magical continuum of subjective / 
objective experience and in presenting the model of the 
Magic of the Void in this chapter, I have deliberately omitted 
to mention one key fact which is absolutely fundamental to 
the Left-Hand Path. You may discern it meditatively or 
experientially, but its apprehension will be more 
transformative when you win it for yourself rather than being 
told it by me. So my mouth remains closed concerning this 
secret. Don't feel that you are missing out or being misled: if 
you truly advance along the Left-Hand Path, this unspoken 
secret is the most obvious thing in the world. 

The second secret is implicit in the model of the 
Magic of the Void and has been stated throughout that 
section, but requires highlighting here: you yourself are one 
of the angles of the triangle of manifestation. Therefore, you 
yourself are altered and transformed by the process of 



157 



APOPHIS 



opening the Eye in the Void. Do not use magic unless you 
yourself are willing to be changed by it! 



158 



APOPHIS 



CHAPTER SIX 



THE WORK OF THE FOURTH HEAD 



There are three main parts to the Work of the fourth head. 
The first of these is an understanding of the Dragon's Eye and 
the means of its opening. The second is the apprehension of 
the Daemon, the personal tutelary deity. The third is the 
vision of the Striding God who abides in the seventh head. 

Upon arriving at this head, the Initiate will find little 
in the way of new exercises and techniques to practise. The 
Eye now begins to open and the sorcerer must use those skills 
already learned to pursue a lifelong quest. It is at this stage 
that we begin to appreciate why we have developed these 
magical muscles so painstakingly, to understand what it is all 
for. 

The chapters that follow hereafter are therefore 
addressed to the great questions of life and magical 
experience instead of the acquisition of the skills necessary to 
understand such questions, let alone answer them. Your bag 
of tools should by now be full. The fourth head is a place and 
time of realisation and Self-recreation. The magician 
discovers his place in the Universe and obtains a Vision of 



159 



APOPHIS 

what he may yet be. He exercises his Will to reshape both 
himself and his environment in order to chase after his 
Vision. In so doing, he becomes a new being. He discovers 
and wields the single defining power of the Lord of Darkness. 



Priesthood 

The Work of the Left-Hand Path certainly possesses a 
religious element, even if it is antithetical to most 
contemporary notions of religion. The root Deities of the 
Path have been presented earlier and each Initiate will gain an 
understanding of their Essences as he progresses. But before 
pressing any further ahead, we must here digress slightly to 
explore one of our options, for it is at this stage of the journey 
that some will feel called to approach those Deities more 
closely and to assume the role of a Priest. 

The concept of a Priest of the Lord of Darkness can 
initially be a difficult one to grasp. It has similarities to the 
priests of conventional religions, but in many respects is a 
very different thing. One might wonder how a path that 
champions a heroic individual quest could accommodate a 
Priesthood at all. Yet such individuals do arise and they are 
unmistakable when they do. 

Unlike most religions' priests, the Priesthood of 
Darkness is not a salaried occupation. Such a Priest will 
dispense wisdom and offer advice concerning the initiatory 
quest, but has no pastoral duties nor congregation as such. 
The problems of those who approach him are none of his 
concern unless he chooses to involve himself in others' affairs 
in the role of a personal friend. He has none of the usual 
societal obligations of a pastor. None have any claim over 
him beyond what he is willing to offer of his own free will. 



160 



APOPHIS 

Moreover, any advice of value will always be in the form of a 
challenge to catalyse the Initiate's own work, never a free 
lunch. 

What makes a Priest or Priestess? What differentiates 
such an individual from any other Black Magician? Not 
ambition or aspiration. You don't just simply decide that you 
want to be a Priest and work set about becoming one. It 
doesn't work like that. Every true Initiate of the Left-Hand 
Path will form a close relationship with the three principal 
Deities of the Path, as described earlier. But certain Initiates 
will experience something more, a true touching of minds. 
This is a wholly unnatural phenomenon, completely alien to 
the mechanical processes of the cosmos. In truth, all Adepts 
will feel this kind of connection with their Gods at times, in 
the ecstasy of awakened consciousness. But the Priest is an 
individual who embraces it and chooses to accept that alien 
consciousness into his own Self. He binds himself to his 
Gods, and They - if They are willing - bind Themselves to 
him. The Essence of the Dark Gods now dwells in the depths 
of his own consciousness. 

Considering the nature of our three Deities, the 
foremost will always be the Lord of Darkness Himself, for He 
is the very source of consciousness, the First Form of Isolate 
Intelligence. To Him all honours are due. The Scarlet 
Woman embodies the Priest's Desire, motivating and inspiring 
him; immortalising him. The Serpent is the current and the 
potential for his Work, the coiling power in the Void; It is the 
horror behind the mask. 

The assumption of the role as Priest is invariably met 
with three distinct consequences: 

1. The Initiate's everyday life is thrown into 

upheaval as his circumstances are swept clean to make room 



161 



APOPHIS 

for his new vocation. I have known new Priests endure 
devastating events, such as job losses, relationship break-ups 
and relocations as the magic invoked by their ordination 
rearranges their lives for them. Priesthood is not something 
to be taken lightly. The Gods will take your pledge seriously 
and declutter for you. 

2. In terms of personal initiatory progress, the 
Initiate's new relationship with his Gods will heighten his 
awareness of his own latent divinity. Much of the Work of 
the fourth and subsequent heads will be seen with a new 
Understanding and may progress more smoothly as a result. 

3. In order to become a Priest at all, the Initiate 
must experience a sense of closeness with the Lord of 
Darkness and must have some comprehension of His Will. In 
other words, the Priest cares passionately for the struggle of 
consciousness against inertia and is an active soldier in that 
Invisible War. His magical motivations extend beyond his 
own person. Since he now possesses something of the 
Essence of the Prince of Darkness, that Essence may 
occasionally speak directly through him when he champions 
the cause of conscious identity over conformity. 

Such is the role of a Priest of Darkness and such 
individuals are the guides of those who tread the Left-Hand 
Path. They are the operatives of the Powers of Darkness in 
the world, inspiring and leading change on a large scale, often 
subtly from behind the scenes. Their personal charisma and 
power is boosted, but there is a price to pay. Such Outsiders 
see too clearly to be satisfied by mundane trivia and their 
personal and professional relationships can suffer as a result. 
Things that once enthralled are now seen as dust. The things 
they Need often sweep aside the things that they want. 
Priesthood is not an option for all, nor should it be, but it 



162 



APOPHIS 



would be remiss to not mention it at this juncture. 



The Eye of Leviathan 

The diagram of the Eye of Leviathan, which adorns the front 
cover of this book, is my personal Seal and the Key to all of 
my teachings on Draconian Black Magic. 
There are three parts to the Seal: 

1 . The surrounding circle 

2. The three interlocking triangles 

3. The Eye 

The symbolism of each of these will be considered 
from many points of view. I am hopeful that such an 
investigation through the medium of these pages will inspire 
Initiates to uncover new Mysteries in the design and its 
implications. 

First, I want to look at some of the origins of the 
triangle and eye symbolism so that the history of the 
development of the Seal and its pertinence to the Order of 
Apep may be understood. 

My first encounter with the triangle as a specifically 
Draconian symbol was when I first met Ipsissimus James 
Lewis of the Temple of Set, the founder and Grand Master of 
the Order of Leviathan. Ipsissimus Lewis was visiting 
London and a meeting of the British Setian Initiates had been 
arranged in his honour. At this time I was a First Degree 
Setian and this was only the second Setian gathering I had 
attended. As a light-hearted conclusion to his presentation, 
the Ipsissimus subjected those assembled to the 'Infamous 
James Lewis Test'. 



163 



APOPHIS 

The test was a simple one. Each attendee was given a 
piece of paper on which four geometric shapes were depicted: 
a triangle; a square; a trapezoid and a circle. 

The object of the exercise was to select which of the 
four forms struck an immediate resonance with the Initiate. 
The shape was not to be chosen intellectually, but should be 
the one which intuitively gripped the attention the moment the 
page was glanced at. In this way, Ipsissimus Lewis claimed 
an insight could be gained into which of the Temple of Set's 
three largest Orders would best suit each particular Initiate. 

I selected the triangle as the shape which most 
attracted me. This transpired to be the symbol most pertinent 
to the Order of Leviathan. The triangle represents the process 
of viewing every situation dispassionately, seeing both sides 
of any debate and then formulating a third, initiated 
perspective which transcends the others. The Initiate of 
Leviathan sees things from a different perspective to most 
people and gains wisdom thereby. This process of 
triangulation is akin to a snake's cold-blooded, hypnotic stare. 

For those intrigued by what the other three geometric 
shapes signified: the trapezoid quite naturally referred to the 
Order of the Trapezoid, with its interest in strange angles and 
Germanic magic; the square was indicative of the Order of the 
Vampyre, as it signifies the solidity of the material world in 
which the Vampyre - a master of the techniques of Lesser 
Black Magic - performs most of his Works; the circle was a 
bad choice to make, symbolising unity and traits more 
pertinent to the Right-Hand Path. 

That same night we all piled into the legendary Black 
Room of the Temple's Gates of Albion Pylon (by far the most 
impressive and awe-inspiring ritual chamber it has ever been 
my pleasure to behold) and performed a ritual of Leviathan, 
which had been scripted by myself in honour of the 



164 



APOPHIS 

Ipsissimus' visit. At the peak of this ritual I was called 
forward and Recognised as an Adept and simultaneously 
inducted into the Order of Leviathan. 

This marked the commencement of my personal 
association with the triangle as a symbol of the Dragon, but 
the basic sigil of the Eye in the Triangle is a very old and well 
known one: Israel Regardie's biography of Aleister Crowley 
is titled after it; the symbol appears on U.S. currency, and so 
forth. It also plays a highly significant part in The 
Illuminatus Trilogy by Robert Shea and Robert Anton 
Wilson, whose final part is entitled Leviathan and in which 
the Ancient Serpent makes a personal appearance. 

My thoughts have never strayed far from the symbol 
of the triangle and at length I endeavoured to interpret it not 
only as a model of Initiation, but also of operative applied 
sorcery. After all, if the model was to have validity it must 
operate on all planes. On the Left-Hand Path it is not 
sufficient to Be: one must also Do, so that one may Become. 
This operative application of the Key led to my concept of the 
Magic of the Void, which was introduced at the Munich 
Conclave of the Temple of Set and has been discussed in the 
chapter concerning the third head. 

Thoughts of Eyes, Triangles and Voids kept dancing 
in my mind and it was at a mid-year gathering of the Temple 
of Set held in Austin, Texas, that I first unveiled the Eye of 
Leviathan. Here was the Seal of the Eye within its three 
equilateral triangles bound together within a circle, exactly as 
we know it today. 

Given the nature of Leviathan as the Absolute, a 
primeval force predating the ordered cosmos, and given the 
mastery of this being over time (preceding the flow of time as 
we know it), my initial instinct about the three triangles was 
that they represented the Eye's perspective in past-present- 



165 



APOPHIS 

future. I later adopted the idea that - like the valknutr - the 
triangles might actually be interlocked as admirably 
illustrated below by Order Initiate D.V. Graal), with one point 
of each extending to past, present and future, a truly 
dimensionally transcendental image. 




Before proceeding any further, it is as well to define 
the basic symbolism of the Seal of the Order. The 
surrounding circle represents the manifest cosmos in its 
entirety. The Eye is at the centre. It is a point of awareness 
which is an Absolute in its own right and never directly 
touches the cosmos which it observes. The three triangles are 
experiential processes extending throughout all of space-time, 
including the shadow-realms of the past, the future and the 
may / may not be. Through these experiential processes, the 
Eye may project images of itself into Play and enjoy endless 
permutations of its own Being without ever becoming 
ensnared, for its eternal Essence abides in the Void (here 
symbolised by the centre). 

The Eye symbolises both an ageless entity known to 
us as Leviathan or Apep; it also symbolises the unique 



166 



APOPHIS 

Essence at the heart of each Initiate, his very Selfhood, which 
has Come Into Being and established its own sovereignty. 

The Eye and the Circle may be likened to Hadit and 
Nuit of Thelemic philosophy. It should also be noted that 
there are two dragons in the Seal: the Eye of Leviathan is in 
the centre and the circle which bounds and defines the cosmos 
is of course the Midgard Serpent or the Wyrm Ouroboros. 
These may appear reflected in the red and white dragons of 
Merlinic lore, who fight each other furiously, breathing fire. 
The flames of their battle are established in the three 
triangles, the matrix of personal experience of Life with all of 
its pleasures and pains. 

From another perspective, the Eye is an isolate point 
of pure consciousness which is able to perceive itself from all 
angles as the rays of the three triangles are reflected back and 
forth from the mirror of the surrounding ring. In a practical 
initiatory sense, the Cosmos (ring) is an arena in which the 
Self (Eye) may extend and have its Play (triangles), without 
the two ever actually touching and becoming one. 

There is also obviously a great deal of sexual 
symbolism in the Seal. As Kenneth Grant's writings reveal, 
the Draconian Gnosis is very much a sexual one. Crudely 
speaking, both the serpentine and Eye symbolism are 
addressed in the old description of the 'one-eyed trouser 
snake', and the penis is certainly a manifestation of the 
penetrating stare and hunger of the Eye of Leviathan. But the 
Eye is also very much a female symbol. Many years ago, 
there circulated dozens of smutty stories concerning a certain 
Colonel Castarse, a gruff old figure with an insatiable sexual 
appetite. In one such tale, the Colonel attended a dignified 
social event, where the assembled refined ladies and 
gentlemen amused each other with riddles. One old dear 
twittered, "What part of the human body is moist, dilates 



167 



APOPHIS 

when touched and is fringed with hair?" The Colonel grunted, 
"That's easy, it's a cunt." The outraged socialites informed 
him that the correct answer was, in fact, an eyeball. The 
disgraced Colonel was promptly dispatched to the furthest 
reaches of the Empire for his indiscretion. Many years later, 
having wheedled his way back into polite society, the Colonel 
heard the same riddle posed again: "What part of the human 
body is moist, dilates when touched, and is fringed with 
hair?" The Colonel loudly declared, "I don't care what you 
say, it's still a cunt!" And so, as we gaze at the Seal of the 
Eye, I don't care what you say, it's still a Cunt. 

The Seal therefore contains the entirety of the sexual 
process and spectrum within its symbolism. It is the Eye of 
the penis extending; it is the Eye of the vagina opening. It is a 
true glyph of the Gate to the Abyss and the aspiration thereto. 
The resourceful will be able to construct a full curriculum of 
sexual magic upon this Seal. 

The Seal is in its essence a proclamation of mastery 
over time and space. To understand it is to understand what 
happens when Apep swallows the Sun. Time itself ceases. 
The Seal affirms the essential separation which is the function 
of Set and Key to the Left-Hand Path. 



Permutations 

There are several possible alternative permutations of the Seal 
which may assist in unlocking more of its Mysteries. Two 
such permutations deserve a close exploration at this point, 
namely the Valknutr and the Nine Angles. 



168 



APOPHIS 

The Valknutr 

The definitive work on the Valknutr is Valknutr: 9 Lays of 
Power by Valgard, published by Eormensyl Hall, BM 
Sorcery, London, WC1N 3XX. The following quotations are 
taken from that book with Valgard's kind permission: 

"To don the valknutr is to join with Odhinn in the 
great work of reshaping the worlds, the eternal 
battle of the forces of consciousness to overcome 
the reactive resistance of the forces of 
preconsciousness..." 

"The valknutr is the symbolic representation of 
Odhinn's ability to apply and release fetters or 
constraints, the underlying power to form and 
reform the Nine Worlds in accordance with 
conscious will..." 

"For the most part, the valknutr is in the form of a 
never-ending triangle creating three further 
triangles..." 

"Gate of Dead before Holy doors 
Stands upon hallowed acres: 
Old is that gate, and how to bolt it 
Few now know." 

- The Lay of Grimnir, 22 

"9: Three triangles multiplied by their own 
number, the H Hagalaz mystery. 

"The holiest of numbers within the 
tradition. The Nine Valkyries of the Odian 
functioning with both the God and the Odian. The 
worlds of the tree. The stages of initiation in the 
learner phase. Hyperconsciousness actively 



169 



APOPHIS 

working in all the realms. The paradoxical nature 
of the Odian tradition." 

This permutation of the Seal has a subtly different emphasis 
and implications than the standard one, which are best 
explored in Valgard's book, but it again emphasises the Eye - 
in this case the single eye of Odhinn - as distinct from the 
play of the worlds as symbolised in the triangles, yet able to 
lock and unlock the gateways to those worlds at Will. 

The inner Eye and outer Ring of the Seal as envisaged 
in the Odian tradition represent two serpents. The first (the 
Eye) is the Dragon within the runester, the one who wears the 
Helm of Awe. The Ring is the Midgard Serpent, who 
encircles and binds the world. The interplay between these 
two completes the figure of the Seal and summarises the 
whole process of Black Magical Initiation. 

The Nine Angles 

The Nine Angles are a uniquely Left-Hand Path depiction of 
the initiatory process, a cycle of Coming Into Being, passing 
away, then Remanifesting, each time at a higher turn of the 
spiral. The Nine Angles may be discovered in 'the Ceremony 
of the Nine Angles' in Anton LaVey's Satanic Rituals (the 
ceremony was originally penned by Dr Michael Aquino). 
The Angles can be listed as: 



1. 


Chaos 


2. 


Order 


3. 


Understanding 


4. 


Being 


5. 


Creation 


6. 


Death 



170 



APOPHIS 

7. Birth 

8. Recreation 

9. Rebirth, or Victory 

A fresh cycle of Becoming then ensues. It will be understood 
that the majority of this process is one of internal 
metamorphosis and realisation, but it does impact upon the 
cosmos during the cyclical process, when an Exchange takes 
place and the inner and outer worlds are irrevocably changed 
in consequence. 

In all of these permutations, the Eye is at the centre 
(and reflected at the circumference) and thus is not itself a 
part of the Play of the Angles which it projects, though it may 
change itself as a consequence of their interactions and thus 
project itself in fresh images, an ever-changing kaleidoscope 
of Becoming. This cyclical process of separation-projection- 
change is fundamental to the Left-Hand Path and ultimately 
defines Life as Play. 



TINAMIWYAN, usually rendered in Enochian characters as 
above, is a Word composed of the initial letters of the final 
statement recorded in the Apep Workings 2003: "There Is 
Never A Moment In Which You Are Not". 

It is worth spending some time to explore the many 
levels of meaning which are borne in the statement. I will 
then 'analyse' the Word using the techniques of several 
different magical systems. Such practices can throw up some 
astonishing synchronicities and subtle shades of meaning. 

"There Is Never" - This is a positive statement. 
"There Is" implies a positive state of being, a function of the 



171 



APOPHIS 

verb 'to be'. "There Is Never" is a declaration that a condition 
of Neverness exists. Never becomes an existing, positive 
quality: a state which exists but cannot be defined since it is 
not limited by temporal conceptions. 

"There Is Never A Moment" - This may be read in 
two ways. On the one hand, it is a declaration that time has 
no true reality, or no jurisdiction, i.e. the moment that you call 
now has no real, tangible existence. Remember, however, 
that Never - timelessness - has now been accorded a positive 
value. So this Apep recalls Apep swallowing the Sun, 
devouring the passage of time and invoking a positive state of 
Never, of timeless existence. Now read the clause with 
altered punctuation: "There Is Never: A Moment". Again 
we find Never defined as a positive state, but now it is further 
defined as a single timeless moment which is eternal. This is 
the condition of the Core Self, the spark that endures outside 
of the narrow boundaries of time and space and which is 
symbolised by the Eye in the Order Seal. 

"In Which" - This is a spatial consideration. 
Having asserted a timeless 'place' / mode of existence, Apep 
now focuses our attention within it, isolating us within that 
Void in which true creation may take place. Thus, the 
imperative of Apep removes our consciousness from the 
familiar space-time continuum altogether. 

"You Are Not" - Not, in this case, represents 
Crowley's Qabalistic Zero, defined as 0=2. It is the Fool of 
the Tarot. It is a condition of Being unbound and unfettered, 
utterly outside of time and space. Thus, it is not part of the 
Universe as we Understand it, it is the Absolute referred to in 
the 'Statement of Leviathan' of The Diabolicon. It can be 
given no coherent definition, hence it is No-Thing, Nothing. 
It is every potential and possibility which we have within 
ourselves but have not yet made manifest. Thus it is all that 



172 



APOPHIS 

lies beyond the Ring of Runa and implies the omnijective 
perspective. The declaration makes plain that we ourselves 
contain this Absolute and are Nothing, for we our Essence is 
not bound by the Universe. 

"There Is Never A Moment In Which You Are 
Not" - The declaration taken as a whole has two meanings, 
one obvious and one esoteric: 

1. All of time and space, i.e. eternity and infinity, is 
imprinted with your presence and influence. 

2. There exists a timeless Void in which you are All- 
Potential. 

Both interpretations are of significance to the Initiate of 
Apep. The first is an expression of Becoming; the second is 
an expression of Being. Consciousness - the Gift of Set - 
arises through the dynamic tension between these two 
visions / experiences of the Absolute. 

Enochian 

We'll begin the analysis with Enochian, since this system was 
the driving force behind both series of Apep Workings (by 
James Lewis and myself), and also because these are the 
written characters in which TINAMIWYAN is usually 
expressed, as follows: 

Using Crowley's Enochian numbering system, we arrive at the 
following results: 



173 



APOPHIS 

9+60+50+6+90+60+70+60+6+50=461 
or 3+60+50+6+90+60+70+60+6+50=455 

The two values are caused by the fact that the Enochian letter 
J may be equivalent to either 9 or 3 numerically. 

The underlying meanings of the Enochian letters are 
as follows: 

Desire / Attraction 
Wisdom / Skill / Ability 
Death / Completion 
Student / Beginning 
Magus 

Wisdom / Skill / Ability 
Ecstasy / Bliss 
Wisdom / Skill / Ability 
Student / Beginning 
Death / Completion 

We are thus presented with a formula which is kick-started by 
Desire, the ultimate weapon of the Left-Hand Path. Spurred 
by Desire, the Initiate extends his skills until he can progress 
no further and an end is reached. A new beginning is then 
brought into being by his Magical Will, creating a new matrix 
in which his skills may be better expressed. He achieves new 
states of Ecstasy of Being, which requires further closure and 
another new arising in a yet more powerful form. 

Runes 

D.V. Graal's Order publication Volsungadrekka is the 
definitive statement upon the Draconian Path in the North and 



174 



J 


T 


1 


I 


y 


N 


s 


A 


•c 


M 


1 


I 


7\ 


W 


1 


Y 


*> 


A 


y 


N 



APOPHIS 

chronicles the metamorphoses and Remanifestations of the 
soul as it is exposed to the life essence of the Dragon. We 
may expect to uncover a few secrets when we transcribe the 
TIN AMI WY AN formula into runes, as follows: 

1 1 + I* M 1 1 <> t i 

Numerically this gives us: 

17+11+10+4+20+11+8+12+4+10=107 

The formula reads thus: The axis around which the cosmos 
turns t is the isolate focus of the Eye I, which must 
necessarily I project its divine Essence & into fleshly 
manifestation M so that it may perceive its own reflection I in 
its interactions and relationships P with others and the world 
beyond Self Thus, a new cycle commences <> with a fresh 
and expanded appreciation of its own innate divinity * , which 
in turn leads it to seek new ways to test its own boundaries I . 
Once again, we have a formula of spiral 
Remanifestation, cycling around the constant of the watching 
Eye. 

Ogham 

Celtic lore is also fond of its dragons and serpents. Due to 
similarities in sound values, we can expect some resonance 
with the runic coding as we explore an ogham interpretation 
ofTINAMIWYAN: 



175 



APOPHIS 

Numerically this adds to the following figure: 

8+20+5+16+11+20+18+20+16+5=139 

The formula commences with the Eye in its central position 
of timeless balance n and agelessness ^. It is reborn / 
made manifest P, so that it may test its nature and exercise 
its sovereignty i in the Play of the inner and outer worlds r 
(see the following section of this chapter). It then experiences 
the cyclical Remanifestations of death and rebirth ^, guided 
by passion and Desire T in ever-increasing transformations 
of its Essence ^P, an eternal cycle of discovering / 
establishing its sovereignty i and Remanifesting in new 
arenas of Play P. 

Qabalah 

Given Kenneth Grant's enormous contribution to the 
Draconian Mysteries in his Typhonian Trilogies, it is 
appropriate to include a Qabalistic analysis of 
TINAMIWYAN. It will be understood that when I refer to 
the Qabalah, I am employing the system of magical 
correspondences developed by the Golden Dawn and refined 
by Aleister Crowley, not the Hebrew mysticism which 
predated their revisions. 

9+10+50+1+40+10+6+10+1+700=837 

Using the traditional Tarot attributions, we arrive at the 
following analysis: 



176 



APOPHIS 



VIII LUST 



IX 







IX 



V 



IX 







HERMIT 



XIII DEATH 



FOOL 



XII HANGED MAN 



HERMIT 



HIEROPHANT 



HERMIT 



FOOL 



XIII DEATH 



Desire is the beginning of the 

process 

Channeling from the isolate 

Core Self 

Causing change and 

transformation 

Leading to a new beginning 

with a blank slate 

A fresh immersion in a new 

arena of Play, sacrificing self 

to Self 

So that Self may learn new 

lessons through manifestation 

And Understand the 

Mysteries it Seeks 

Taking them deep within its 

Being, making them a part of 

itself 

So that it may gain yet more 

Being 

And trigger another 

Remanifestation, a fresh cycle 

of Becoming 



Number lore is a subject outside the focus of this present 
work, but those versed in the practice will find some aspects 
of the above illuminating. It is perhaps noteworthy that three 
of the five numbers obtained (excepting the second Enochian 
one and the Qabalistic one) are prime numbers. 461, 107 and 
139 are all primes, indivisible save by themselves and 1. 
Perhaps this is indicative of the indivisible timelessness of 
this concept, which is possessed of no factors save its own 
Being? 



177 



APOPHIS 

The Inner and Outer Worlds 

Most contemporary schools of the Left-Hand Path teach a 
distinction between the inner and outer worlds, the subjective 
and objective universes. Such a distinction does indeed exist. 
Under the Third Head, I suggested the model of a continuum 
containing both matter and mind-stuff. The two worlds do 
overlap far more than most people - magicians included - 
realise. Our inner mental landscape is very much influenced 
and shaped by the people, places and objects we encounter in 
our daily lives and is flavoured by the imprints we receive 
from society, media and advertising. But much of what we 
perceive as real and objective in the world around us is 
likewise filtered and distorted by the conditioning of our 
minds. For instance, the entire Western economic structure is 
founded upon flimsy fables and fantasies which have no 
objective validity whatsoever and it is sustained only because 
the populace insists upon believing in it. It is a useful tool for 
exchange, but a tool which is ultimately without substance 
and which vapourises under scrutiny. Yet for most people, 
finance is viewed as a feature of hard reality and for many it 
is the major focus of their lives. The present (2009) recession 
is a symptom of what happens when belief in the mythical 
money god begins to waver. As soon as people begin to 
believe that money has value again, lo and behold, it will have 
value and the recession will end. 

So what is the more accurate model? Continuum or 
objective / subjective split? It depends on the circumstances. 
For magical work of an illustrative nature, I prefer the 
continuum model. For operative workings, the objective / 
subjective model is better focused. The two models, although 
apparently paradoxical, are not actually irreconcilable so long 
as you remember they are models of a complex, multi- 



178 



APOPHIS 

dimensional Reality. One only has to remember the single 
fundamental Truth of the Left-Hand Path and they both 
dissolve into laughter. This Secret has been blatantly stated 
in a single, apparently throwaway, sentence in this chapter; it 
is up to you to find it. It is the simplest, most obvious thing, 
but so many people overlook it, even many of those who tread 
the Left-Hand Path and pay lip service to this Secret but never 
Understand it nor realise its implications. 

In the Temple of Set, much attention was given to a 
mysterious agency termed the Magical Link, which somehow 
connected the subjective and objective universes, allowing 
the one to influence the other. The nature of this link is SO 
obvious: only one thing links the two and can possibly do so. 
Don't bother looking under cushions to find a concealed 
smoking gun when you're holding it in your hand. 

There is a hideous trap inherent in this Secret, or 
rather in the approach to it, which has crippled the Initiation 
of many, who just go blundering in burdened with their 
preconceptions and see what they want to see instead of the 
true Beauty of the Real. This common error is alien to the 
Order of Apep and is why I insist upon training to open the 
Draconian Eye so that we may swallow the sun and devour 
the Universe that Is. 



Zain - The Wordless Mon 

It is in the Typhonian Trilogies of Kenneth Grant that I first 
found reference to the JEon of Zain, the Wordless Mon. I 
have quite deliberately not referred back to Mr Grant's books 
while writing this chapter, since it is important to present here 
the insights that arose in me in specific reference to the 
Apepian current as I meditated upon the Seal of the Eye. 



179 



APOPHIS 

Therefore any errors, contradictions or inconsistencies are my 
own and should not be implied to be present in Mr Grant's 
Work. 

Before progressing any further, however, I must 
define my terms clearly, since TEon', 'Word' and 'Zain' may 
mean many different things to different people and it is 
essential to make clear the context in which I am using them. 

^Eon 

The word '^on' is generally used by modern occultists to 
denote a period of time in which a particular magical current 
is predominant. By popular consensus, such JEons are 
presumed to coincide with astrological ages and thus to be 
approximately two thousand years in length. This is a gross 
simplification bordering on fallacy. 

It was Aleister Crowley, Magus of the JEon of Horus, 
who introduced the concept of ^ons as a coherent magical 
tool for contemporary magicians, and he certainly didn't 
consider them in such a basic and facile way. In extracts from 
his letters (published in the preface to the second edition of 
Liber Aleph: The Book of Wisdom or Folly) he explicitly 
states that JEons are not to be identified with astrological 
ages. Indeed, he remarks that there exists great tension 
between the tenets of his JEon of Horus and the flavour of the 
Age of Aquarius. Moreover, he declares that an JEon may 
last thousands of years, or merely tens of years. 

Other JEons have been declared over the years since 
1904. In Temple of Set terms, the transitional Age of Satan 
commenced in 1966, paving the way for the JEon of Set in 
1975. Other groups have championed the JEon of Ma or JEon 
of Maat. Chaos Magicians revel in the freedom of the 
Pandsemonason. So which is the valid current ^Eon? They 



180 



APOPHIS 

can't all be, surely! Well, of course they can. 

Among the Gnostics, where the term had deep roots 
as a spiritual concept, TEon' had a rather different meaning. 
To them it implied a Power, a being akin to a deity or daemon. 
These powers had their own spheres of operation surrounding 
the Earth and could perhaps be viewed as the layers of an 
onion. This concept can be carried forward and applied to the 
contemporary Understanding of JEons. 

From such a perspective, ^Eons are not limited to 
spans of time, though they are sequential and the secrets of 
each must be unlocked before an individual may enter the 
next. This is the Odinic Secret of one Word leading to 
another Word. So although I operate in the JEon of Set, the 
JEon of Horus still abides, as do the ^Eons previous to that. 
Layers, like the skin of an onion. 

Does this mean that we may pick and choose as we 
please? Not one bit of it. The energies of the JEon with 
which we align ourselves shape the very nature of our lives 
and of the world around us. ^Eonic magic shapes and changes 
the world on a subtle but massive scale. An JEon is not 
caused by the Zeitgeist, but the Zeitgeist arises from the JEon; 
the most powerful magical current predominates. We must 
take great care to create the world we want to live in. It will 
be understood that the dominant JEon - that of Set - dampens 
and suppresses the contradictory structures of opposing 
iEonic complexes, but they continue to exist so long as those 
complexes abide in a human psyche. 

The Order of Apep is focused wholeheartedly in the 
JEon of Set, although it is by no means alien to the 
Pandasmonseon. But as we shall see, it also draws some of its 
most powerful and dangerous energies from the Unspoken 
and Unmanifest JEon of Zain. 



181 



APOPHIS 



Word 



In the systems of the A.'. A.', and the Temple of Set, a Word is 
a proclamation made by a Magus which initiates a new 
magical current and a fresh Understanding of magic. Aleister 
Crowley declared that there may be Words which announce a 
new JEon and Words that enhance an existing JEon. This 
differentiation is maintained within the Temple of Set. 

Given my pragmatic and experiential perspective on 
JEons in the preceding definition, I propose an equally 
pragmatic take on Words. Given the intensive training and 
practice necessary to achieve the exalted State of Being of a 
Magus, the Word Uttered will inevitably resonate with the 
school in which the Initiate arose. A Word is a true Working 
of iconic magic in so far as in order to be considered True, it 
must vibrate beyond the confines of the school in which it 
was Uttered to change the outside world and its perspectives. 
Anything less is vanity. This does not mean that everyone 
must hear the Word and Understand it in a literal sense, nor 
exercise it in an operative magical sense, but the thoughts of 
all must be touched and tainted by its vibration. 

With a Word goes a Formula, a magical statement of 
operation. To take a few modern Magi as examples, Aleister 
Crowley's Word was Thelema = Will. The Formula was 
Abrahadabra; the components Ab = Heart, Ra = Sun, Had = 
Hadit, the Secret Centre, could be restated in his English 
phrases "Do What Thou Wilt shall be the whole of the Law" 
and "Love is the Law, Love under Will". 

Anton LaVey claimed the degree of Magus. He never 
theatrically proclaimed a Word, but from his Work it is clear 
that such Word would be Indulgence, with its Formula, 
'Indulgence - not compulsion - instead of abstinence'. 

The Word of Michael Aquino and Don Webb is 



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APOPHIS 

Xeper, 'to Come Into Being'. The Formula is Xepera Xeper 
Xeperu: 'I have Come Into Being and through my Coming 
Into Being the Way of Coming Into Being is Established'. 
Xeper is the Eternal Word of Set and thus Essential to the 
process of the Order of Apep. 

James Lewis Uttered the Word Remanifest and 
established the Order of Leviathan upon it. This Word and its 
Formula - Xeper and Remanifest - is thus central to the Work 
of the Order of Apep. 

Stephen Edred Flowers Uttered the Word Runa and 
espressed its Formula as Reyn til Runa! ("Seek after the 
Mysteries"). The Rune-Gild is founded upon this Utterance. 
Runa carries its own momentum as a Secret in its own heart 
and is the entire motivation for life and magic. 

The above are modern Magi whose Work and Words 
have proven themselves. There are other claimants to the 
degree known to me, and doubtless others yet unknown, 
whose claims are ongoing. 

N.B. As a painful but necessary footnote, following on from 
several individuals making erroneous assumptions, I must 
state the following in absolute terms: TINAMIWYAN is not 
and will never be a Word by the definition of this chapter. It 
falls at the first hurdle in that it is not even a word, but is 
created from the initial letters of a phrase. What it is is an 
extremely powerful Magisterial Formula. 

Zain 

Zain t is the seventh letter of the Hebrew alphabet and seven 
is its number (the heads of the dragon). In the Golden Dawn's 
Qabalistic correspondence system, it is attributed to Atu VI of 
the Tarot, the card known as The Lovers. The letter zain 



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APOPHIS 

means 'sword' and this is also suggested by its shape. Its path 
on the Tree of Life diagram extends from Binah 
(Understanding) to Tiphareth (Beauty / Harmony), spanning 
the Great Outer Abyss. All of these attributions are 
suggestive of its significance to us. 

In his Typhonian Trilogies, Kenneth Grant alludes to 
an JEon of Zain, a 'Wordless Mori of the unshaped future. 
Why should this JEon be described as 'Wordless'? The 
answer is quite simple. In Qabalistic terms, zain is a path 
which bridges the Abyss, extending from regions beyond 
manifest Space-Time. It is The Lovers - duality rejoined in 
one flesh. It is the sword, the only weapon which avails 
against Choronzon, the Archdemon of Dispersion. From our 
perspective, it is Choronzon. In Tarot lore, Atu VI indicates a 
choice: zain is unmanifest potential, the choice which has not 
yet been made. Zain is that which lies ever beyond the 
horizon of Runa; here may be found the omnijective 
perspective for which we aspire when the Ring of Runa has 
been penetrated. 

In many ways, Apep is kindred to Choronzon. Both 
are hypnotic, dispersive entities; both are Forms beyond 
Space-Time; both are terrifying monsters to the uninitiated 
psyche. 

Zain is a Wordless JEon (or perhaps more accurately, 
an Anti-iEon) simply because it cannot be expressed. It is 
ever-potential and always a shadow in the future, never yet 
manifest. As soon as it Comes Into Being and its 
indeterminacy is resolved, it has become something else. Yet 
an Anti-Magus may perhaps show its terrors through veils of 
Silence, through the act of Not-Uttering. It is similar to 
Neheh, the unshaped future which is the domain of Set. To 
call it 'the shape of things to come' is inadequate. It is the 
shape of things which may come and the shape of things 



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APOPHIS 

which may never be: all are Real in zain. But whatever else 
it is, it is the abode of the Eye of the Serpent, so much at least 
is clear. 

I could wax long and lyrical about this, but would add 
nothing to the above, which expresses it as well as the 
inexpressible may be expressed. So instead I choose Silence 
(cue slithering sounds from beyond the Barrier as a further 
choice has been made). 

"But Apep spoke Not and smiled Not, for Who knows the 
mind of a Serpent. " 

Triumph of the Will 

The symbol of the Eye signifies the legendary hypnotising 
power of Apep, the Helm of Awe that Fafnir wears. But as all 
practitioners of Draconian magic are aware, the dead still 
gaze is only the beginning of the Serpent's power. Once its 
spell has seized and snared its prey, the Serpent uncoils at 
lightning speed and strikes. 

One of the dangers of our Path is to focus inward, 
ever inward. We do need to do this: we need to unravel 
every thread of Self and trace its origin; we need to be unique 
and whole to an extent that most would never dream possible. 
But this is only half of our Task. To go ever inwards is 
ultimately to find only oblivion, for it is the Right-Hand Path 
under another guise. 

No, to gaze is not enough. We must also strike like 
the Serpent, injecting the inner Venom we have accumulated 
into the world around us. Thus, it will lash and change in its 
agonies, transforming, and will offer us a fresh arena of Play, 
a new mirror in which to seek our Selves, a new prey to 
transfix with our gaze and aflict yet again with a fresh bite of 



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APOPHIS 

newly brewed venom. Thus, our focus must be always both 
inward and outward simultaneously, the sense of Self located 
in a nexus between these polarised points, continually fed by 
new and ever-shifting stimuli. Make no mistake about it, the 
Self is hungry and if it is not fed it will atrophy and ultimately 
die. 

Most magical and mythological traditions ignore this 
necessity for dynamic interchange. Some do so because they 
are ignorant of it, falling into the soporific trap of 
introspection alone. Others do it deliberately, for their 
objective is the annihilation of Self as a separate entity. The 
slave religions of the Middle-East (Christianity / Judaism / 
Islam, etc.) all start with the supposition that Man is a fallen 
species, deserving to suffer, whose duty is self-negation and 
self-denial and whose goal for the masses is envisioned as an 
unchanging eternity at some holy Butlin's. But the original 
European religions have at their hearts an entirely different 
supposition: life is hard and it's as simple as that. Man is not 
a fallen wretch, but a courageous and valiant being who 
wrestles against hard conditions, takes his joys and pleasures 
where he can, and enjoys the challenge of the game of being 
alive. And when the current round ends? Hey, let's do it 
again! And in the doing, the laughing, the living, the dying, 
he learns ever more of himself and the worlds. 

This Mystery is manifest in the dagaz rune N , which 
is indicative of polarised reality, the paradox of dawn and 
dusk. The zig-zagging shape of dagaz may be seen as a 
representation of the Serpentine path. The viewpoint of the 
Eye is at the centre, where all of the poles are in equilibrium 
and the paradox is resolved in the still point. But the active, 
manifest Path of the Serpent reaches to encompass all of the 
extremes of existence, embracing all poles and paradoxes in 
experiential glee. Never forget this. We must be both 



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APOPHIS 

contracted and extended, still and in motion. Not in 
sequence, but all at the same time. Only in these rare 
transcendental moments is the true omnijective perspective 
attained. 



The Sacred Magic of Abra-Melin the Mage 

Having studied the Seal of the Eye and gained its Vision, the 
Initiate of the fourth head begins to gain an Understanding of 
the nature of reality and his place in it (and out of it). The 
practices and sorceries of the previous heads suddenly expand 
into a far wider picture. The Self stands alone in a great 
Void, but as in the Seal, it may extend its gaze in order to 
experience and change the phenomenal world. One thing is 
certain though: upon realising the extent of the Universe and 
the Self and upon beginning to discern the nature of their 
relationships, the Initiate is going to need a guide. 

The concept of a divine advisor is an ancient one and 
the notion of acquiring one as a distinct initiatory step - 
generally considered to be the mark of Adepthood - goes 
back a long way. In modern magical works, it can be traced 
in the Golden Dawn, with their 'Bornless Ritual' (more 
accurately 'Headless' than 'Bornless', a ritual derived from a 
papyrus fragment of an ancient Setian spell). It resonates 
throughout the Work of their inner Order, the R.R. et A.C., 
and owes a lot to Macgregor Mathers' translation of the 
Fifteenth Century grimoire entitled The Book of the Sacred- 
Magic of Abra-Melin the Mage. 

Abra-Melin is quite unlike any other of its 
contemporary grimoires. Its ritual requirements are simple 
and basic in the extreme, with the operation being charged by 
the passion and ardency of the magician rather than any 



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APOPHIS 

props. It consists of a six month period of meditation and 
increasingly fervent prayer, culminating in the attainment of 
the "knowledge and conversation of the Holy Guardian 
Angel". The magician successfully invokes his Guardian 
Angel, followed by the four Princes of Hell, which enables 
him to work all manner of powerful spells expressed in an 
extensive series of magic squares. 

The underlying idea of this grimoire was reworked by 
Aleister Crowley in his Liber Samekh, which combined the 
Abra-Melin process with the invocations of the Bornless 
Ritual (which he had also used as the 'Preliminary Invocation' 
for his version of the Goetia). He retained the terminology of 
'Holy Guardian Angel', viewing it as a non-rational title for a 
non-rational being / process. He made this initiatory step the 
absolute cornerstone of his Teaching and magical philosophy. 

The tutelary spirit has been known by many other 
names, of course. It has been the Augoeides, the Daemon, the 
Genius (or the Higher Genius). But what is this entity and 
what relation has it to that advisory being referred to by many 
modern occultists as the 'Higher Self? Is the Holy Guardian 
Angel of the Abra-Melin Working (or the Daemon as I shall 
henceforth call it, this being my preferred title) a separate, 
independent entity or some exalted projection of the 
innermost Self? 

As is often the case with such questions, the apparent 
answer is a paradox: the Daemon is both at once. It is a 
projection from your future, a guidance sent by the Self you 
have the potential to Become. Yet at the same time, it is not 
you, for you are not yet that Self. It is a Self that 
paradoxically possesses a wisdom and an insight which you 
do not. It has been described most usefully as "the Self ahead 
of self, a much more pertinent and less loaded label than 
'Higher Self. Don Webb once wonderfully described it as 



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APOPHIS 

"the Self who can do more". So yes, it is a projection of your 
Self, but it is not you, it will always be removed from you, 
ahead of you. Thus, it will manifest to your perceptions as a 
distinct and separate being and it will embody a Name which 
describes its relationship to you. The discovery of your 
Daemon's Name is part of the process of attaining its 
'knowledge and conversation'. 

The Understanding of this critical initiatory 
experience has not stood still since the time of Aleister 
Crowley, however, and it will be of benefit to examine some 
of the more recent advances in this field before offering a 
Draconian methodology for the attainment. 

Anton LaVey provided a very useful tripartite model 
of the human psyche in his book The Compleat Witch (now 
The Satanic Witch). The soul, according to this view, is 
composed of: (1) the surface, apparent self, whose 
personality is tied to its physical traits, the body being an 
expression of the soul and vice versa; (2) the hidden, 
daemonic self, which is in many ways the opposite of the 
surface personality, the repressed parts of the psyche; (3) the 
innermost, core Self, which is similar in tendency to the 
surface personality, but is informed and enriched by the 
daemonic. 

LaVey's model is a deliberately simplified one, but a 
very accurate one, specifically designed to allow quick and 
easy analysis of people's motivations and personality triggers, 
so that they can be manipulated or guided by the magician. 
Every personality is attracted to its daemonic reflection. In 
terms of the Abra-Melin Working, the Daemon (enriched and 
empowered Core Self) communicates with the outer 
personality by manifesting through the image of the 
daemonic, revealing the path to Self-actualisation. 

LaVey's book is angled towards the use of Lesser 



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APOPHIS 

Magical techniques for worldly success and satisfaction and 
is a magnificent handbook. But given the above 
interpretation, it can also be read for a few handy pointers for 
the Daemon Initiation. 

A more recent magical manual has been published by 
Don Webb, High Priest Emeritus of the Temple of Set. Uncle 
Setnakt's Essential Guide to the Left-Hand Path is the most 
important practical magical book of the Twentieth Century. It 
guides the reader on an initiatory journey over a fixed time 
period, similar in purpose to the original Abra-Melin 
grimoire. It offers a truly transformative experience to the 
one who follows it through and hands over mighty Keys of 
magical power. By the close of the Working you will 
Understand your Self and your purpose; in other words, you 
will be aware of and conversant with your Daemon. I would 
recommend that every Draconian Initiate reaching the stage of 
the fourth head could do no better than following the 
instructions in Don Webb's book to the letter. 

It is worth mentioning briefly at this point a further 
Temple of Set experiment pertinent to this Work. The 
Temple's Order of the Trapezoid arranged a year-long event 
known as the Shub-Niggurath Working. At one of the 
Temple's annual Conclaves, the assembled Initiates 
endeavoured to receive a message from their future selves 
(specifically, a year in the future), something which would 
enable them to use the benefit of their future hindsight to 
accelerate their initiatory progress in the year ahead. At the 
following year's Conclave, the Working was tied off as they 
sent a message back to their selves of the year before, to be 
received at the starting point. 

This kind of Working is a fresh take on the Abra- 
Melin theme: receiving instruction and guidance from the 
Self ahead of self, the more empowered entity we have the 



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APOPHIS 

potential to be. The curious student will develop many 
variations on this theme. 

How is the modern Draconian Initiate to approach 
such a Working? How are we to actualise the Work of the 
fourth head? We may choose to develop a six month 
programme such as the original Abra-Melin grimoire 
describes, setting aside a place and hallowing it and ourselves 
with ever more fervent invocations until illumination occurs. 
We may adapt one of the rites of antiquity which is 
meaningful to us, such as Crowley did in Liber Samekh. 
There are many Celtic passages or sections of the Eddas that 
can easily be adapted for such purpose. We may pursue a 
more modern staged curriculum such as that in Uncle 
Setnakt's Essential Guide. Or we may devise a new and 
revolutionary approach that best suits our own outlook, as 
was done with the Shub-Niggurath Working. 

It must be said that those expecting the flash-bang of 
video game magic in Workings of this sort had best go back 
to their consoles now. Your Daemon will not appear before 
you, explaining the nature of life, the universe and everything 
and handing you a handy check list of things to do. Yes, your 
visual imagination should be stimulated by the series of 
Workings to clothe your Daemon with a symbolic Form, 
something you can meditate upon and commune with, 
something to focus your thoughts and open the channel. Yes, 
you should be able to intuit a name for your Daemon, 
something that will well up from your deep mind and be 
indicative of the nature of the relationship. But as is so often 
the case with revelatory magic, the true insights and 
communications will come to you in quiet moments of 
reflection, rising slowly into consciousness as the path 
becomes open for them. You may find yourself struck by a 
significant realisation as you relax after a meal or take a walk 



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APOPHIS 

several days after the climactic Working. This is the way 
things tend to happen. Do your Workings to the best of your 
ability, then await the results patiently and without anxiety. 
They will arise as you stop worrying about them and loosen 
your stranglehold on your mind. 

This consideration may be helpfully examined in the 
light of the Northern Mysteries. In Germanic soul lore, the 
part of the psyche relating to the Daemon is named the fylgja. 
This entity may appear to the consciousness in one of three 
forms: an animal; a geometric shape; or a person of the 
opposite sex. The lore concerning the fylgja (as outlined in 
Edred Thorsson's published works) is that its essence partakes 
of three aspects. It is a manifestation of part of the Initiate's 
soul, but it is more than that. It is also a link to the souls of 
his ancestors, a channel for the ancestral stream of which the 
individual is a part. Thus, it may carry wisdom and insight 
from his ancestors. Moreover, the fylgja is linked in certain 
respects with the valkyries (the two may or may not be 
synonymous in certain respects). Thus, it is also a messenger 
between the Gods and the soul. These distinct facets are 
helpful to consider when we think of the Daemon. It is a 
complex entity. 

The lore of the fylgja, as well as enhancing our 
Understanding of the nature of the Daemon, also offers us a 
further practical tool for use in this Work. One of the 
techniques for communicating with the fylgja described in 
Thorsson's Nine Doors of Midgard is the practice of utiseta 
('sitting out'). This involves taking oneself to a remote and 
resonant location, preparing oneself with meditation and 
literally passing the night sitting in contemplation, waiting for 
some sign or message. This may be perceived aurally, 
visually, or by the interpretation of cloud patterns or other 
changes in the landscape as the shades of twilight, darkness 



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APOPHIS 

and dawn pass over it. Such periods of calmly sitting and 
waiting for communion in an evocative location are an ideal 
counterbalance to the more structured invocatory aspects of 
the Work. 

It is pertinent to ask what benefits the Initiate will 
receive from this Working. What does communion with the 
Daemon give us? The result of such a successful operation is 
literally life-changing. 

As mentioned above, the Daemon is a multi-faceted 
manifestation. It is part of the psychic heritage passed down 
from our ancestors, something that grows with every 
generation. As such, it brings with it an awareness of the 
evolutionary current within us and where that current is 
carrying us, not only on a personal but a multi-generational 
level. It is also a projection back from the Self we have the 
potential to become and brings with it the gift of foresight and 
accelerated initiatory transformation. This creates a sense of 
Destiny within the Initiate. It is a fundamental consideration 
of the fourth head and one we will return to in greater detail 
later in this chapter. 

There are other practical magical enhancements too. 
When the insight of the Daemon is gained, extending beyond 
our usual dimensions of consciousness, significant magical 
powers become available by the application of Will alone. 
These dwarf the little spells and sigils and so forth that the 
Initiate may have practised to date. 

In the original Abra-Melin grimoire, these powers are 
presented in a series of hundreds of magic squares containing 
patterns of letters, each of which has a specific purpose. The 
instructions encoded on these squares was carried out by 
legions of demons. The magician gained authority to 
command these by summoning the four Princes of Hell and 
receiving their allegiance after being fortified by his Holy 



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APOPHIS 

Guardian Angel. 

This very symbolic and poetic description expresses a 
simple underlying truth: once the Initiate has attained the 
insight of his Daemon and understands the patterns unfolding 
around him and his own very Essence, he may also perceive 
and manipulate the patterns that shape reality and causality 
itself (symbolised by the patterns of letters on the squares). 
The demons symbolise the interface between the Will of the 
magician and the situation he wishes to affect. We will 
investigate the nature of demons, spirits and so forth under 
the fifth head. 

I have known magicians who have very successfully 
used the squares from the Abra-Melin system, indeed I have 
done so myself, sometimes accompanied by a demonic 
evocation, sometimes simply used as a focus for the Will. If 
you take time ro read Mathers' notes on the meanings of the 
words on the squares and determine a personally satisfying 
system of alphabetical coding that makes sense, this can be 
very appropriate. However, sticking with the grimoire is 
unnecessary, though it can occasionally be fun if indulged for 
aesthetic reasons. The Daemon will empower whatever 
magical tools you choose to employ and amplify your magic 
through them. Indeed, at this level the best Initiates will 
change a situation simply by entering into it and turning their 
attention upon it. This 'on the fly' sorcery is surprisingly easy 
and unnerving to those who witness it and realise what is 
going on. A formal act of Will, such as a ritual, is advised for 
specific purposes which are planned in advance, however. It 
keeps things tidy. 

It is to be remarked that in Aleister Crowley's 
published writings, he regularly downplays or chastises the 
use of magic for material ends, complaining that such detracts 
from the Great Work and so forth. I make no such objections, 



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APOPHIS 

for reasons which will be elaborated fully under the fifth 
head. Initiates should use their sorcery for whatever purposes 
they see fit, providing it is borne in mind that you yourself 
will be changed by the processes of any magic you choose to 
wield. It must also be pointed out that Crowley's practice 
belies his preaching. Kenneth Grant, for instance, in his 
Remembering Aleister Crowley, recalls that Crowley retained 
a fully functional set of Abra-Melin squares written out in 
Enochian characters as one of his most prized personal 
treasures. 

It will already be seen how the fourth head is 
qualitatively different from those preceding it. The Initiate 
seeks to Understand the Seal of the Eye of the Dragon, 
thereby piercing the layers of illusion that shroud Reality. 
The veils of time and space are parted. In so doing, he 
becomes aware of the deeper parts of his own psyche and 
actively seeks the guidance of his Daemon to catalyse his 
Initiation. This provides a completely new magical dynamic 
in his life and a new Vision of what he may Become. 

There remain a few brief comments to make 
concerning communion with the Daemon. These will be dealt 
with again under the Work of later heads, but should be 
introduced at this juncture. 

Firstly, contrary to what the Abra-Melin grimoire and 
Crowley's comments may imply, this is not a one-time-fixes- 
all event. The brain is very good at editing out the memory of 
strange and anomalous events and you can be certain that 
following your initial flood of realisations and insights, you 
will sink back down to earth and feel no different. Persistent 
striving after this state of consciousness is essential; every 
time it seems to have slipped from your mind, you must reach 
out and grab it all over again, until - finally - it becomes 
habitual. If your training under the previous heads has been 



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APOPHIS 

rigourous, this will come as no surprise to you. 

A subject which we will be raising again in greater 
detail when considering later heads is the nature of 
communications received from incorporeal entities. The 
purpose of the Working currently under discussion is to attain 
communion with your Daemon. What sort of 

communications can you expect to receive? Just remember 
that the channel used by your consciousness for magical 
operations and communications is that of the imagination. 
For those new to the art - and for those more experienced 
who forget their objectivity when passionately involved in 
some Working - it must always be borne in mind that even a 
true communication may be filtered by one's own hopes and 
fears and tainted with wish fulfilment. Every message must 
be rigourously tested for authenticity. Not because its origin 
is necessarily doubted, but because the messenger - our 
imagination - may have embellished the message originally 
delivered. 

Finally on this subject, remember that the value of 
any kind of communication is directly proportional to the 
transformation it causes. You can receive visions that would 
make Michelangelo weep for joy; you can record sweeping 
passages of poetry describing other-dimensional worlds; you 
can be told the innermost secrets of the soul and the workings 
of the universe. All of these things are worthless if you get up 
tomorrow and do the same things you did today. If these 
things inspire you to do something, to Become more than you 
now are; if they drive you to put into action the processes that 
will make you into that Self ahead of self who has divulged 
them to you, then they have great worth. Anything less is 
wankery. Ipsissimus James Lewis taught me the golden rule 
for evaluating the worth of any such communication: ask 
yourself a simple two word question: "Who cares?" 



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APOPHIS 

It should be borne in mind that the Daemon will 
always abide in the future; it will always be removed from 
you in time. Although you act upon its advice and aspire 
towards its substance, it will always remain ahead of you. 
For as you advance further towards it, so your Vision grows 
and expands too, pushing your potential - and thus your 
Daemon - ever further forward. Should your Vision and 
aspiration ever diminish to the point where your Daemon 
seemed achievable, just around the next bend so to speak, this 
would definitely not be a good thing. 



Remanifestation 

Earlier in this chapter, we briefly looked at the concept of the 
Words of Magi, those great expressions of magic on an JEonic 
scale. The Temple of Set's Order of Leviathan, the crucible in 
which this philosophy of Draconian magic was developed, 
was founded upon such a Word: the ^on-enhancing Word 
Remanifest. 

There came a point in the Temple's development 
when a number of Initiates had attained the degree of 
Magister Templi, having demonstrated their Mastery of the 
Black Arts to their peers. Traditionally, a Master would then 
be expected to go out into the world and found his own Order 
in which to express his own Teachings, the Path which had 
led him to Mastery. The genius of the Temple of Set was to 
permit the Masters to found their Orders within the greater 
body of the Temple itself, so that the larger Temple would 
contain a number of schools adapted to different styles of 
magical approach, each teaching unique but complimentary 
techniques. As a result, all would be enriched. One such 
Master at this time when the first modern Setian Orders were 



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APOPHIS 

founded was James Lewis. 

Magister Lewis had long pondered the question of the 
immortality - or otherwise - of the human soul. Now that the 
Order system had been established within the Temple, he 
resolved to create an Order to address that very question in 
earnest, from every possible angle. He had long been 
fascinated by dragons and had taken magical names reflecting 
this interest throughout his career in the Temple. Thus, when 
he sought guidance for his Order, he chose to invoke Apep, 
the devouring serpent of ancient Egypt, using the Enochian 
Calls. In this, the original series of Apep Workings, he was 
given his task: "Teach them immortality". "How?" he asked. 
"By not dying." 

Thus the Order of Leviathan was born, an Order 
devoted to the Mysteries of the Dragon and Immortality. 
Through the early Works and investigations of this Order, 
James Lewis ultimately crafted the concept of 
Rem anile station. This was ratified by the Temple's Council 
as a V° Word and James Lewis himself Remanifested as a 
Magus. 

Remanifestation is a huge concept. In its most basic 
form, it has some similarities to the laws of cause and effect. 
Any cause will necessarily Remanifest as an effect. But there 
is far more to it than that. The Word also expresses the 
recurrence of patterns of behaviour, of patterns of being. A 
seed may grow into a plant, but the plant itself wil then 
produce seeds, Remanifesting the very thing that was its own 
cause. The same occurs within the framework of our own 
lives: patterns of thinking or behaviour will repeat 
themselves. This explains habits and compulsions; it explains 
why we sometimes need a new set of eyes to look over a 
problem because our own patterns of thought prevent us from 
seeing the obvious answer. Because such habits of action and 



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APOPHIS 

thinking are usually subconscious, we often go unaware of 
how they continually express themselves through us. 

The truth implicit in the proces of Remanifestation is 
that the Self - through the sheer long habit of its own 
existence - must also necessarily resurface following physical 
death. The Order of Leviathan made no claim to knowing 
exactly how this would occur: some Initiates believed in 
reincarnation, others did not; some preferred the idea of a 
discarnate existence within the mind's own bounds, others did 
not; some proposed that the soul would migrate to new realms 
in other dimensional realities, others did not. More recently, 
within the Order of Apep, the paper entitled The Immortality 
Engine and its later additions propose what I believe to be the 
current definitive notions on the subject. (This will be 
abbreviated in the next chapter.) But all of these questions of 
how the soul will Remanifest are unimportant when weighed 
against the certainty that it will Remanifest. This simple fact 
is as far as the subject needs to be taken in the context of this 
book and its initiatory curriculum. Those wishing to pursue 
the question more thoroughly are invited to contact the Order 
and join in our research. 

Most pertinent to our current study is the active use of 
the process of Remanifestation as an initiatory tool. This is 
clearly expressed in the Formula of the Word, which ties it to 
the Eternal Word of Set: Xeper and Remanifest. 

Xeper is the process of Coming Into Being. 
Remanifestation is one of the mechanisms the Self may use to 
shape its Being and channel its Becoming in the desired 
direction. 

Remanifestation, as with most initiatory tools, is a 
cyclical process. We spend our time as Initiates gathering 
knowledge, insights and experiences which define and 
express our identities in relation to the world around us. We 



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explore our own Essence and its potential for future 
development. Periodically, we reach a stage where a certain 
critical mass of insight and experience has been gathered. If 
we were armchair occultists, concerned only with the 
accumulation of interesting data, we would continue blithely 
on, gathering trivia and gathering moss. But the Draconian 
magician is not like that. Instead, when we have become 
glutted, it is time to utilise our craftsmanship, to sift the things 
we have learned and to forge this valuable ore into a finely 
edged sword for the next stage in our campaign. A pile of 
bricks and timber do not make a house; they must be 
cemented and fixed together in a stable structure in order to 
be of use. 

To use Remanifestation as an active initiatory tool, it 
is necessary to take time to sit down and catalogue all of the 
experiences and changes you have undergone. This involves 
preparing several lists. You should make a list of all of your 
personal characteristics and behavioural tendencies. Then 
you should divide this list into those which are most 
beneficial and those which are largely obstructive: your best 
qualities and your worst qualities respectively. Then you 
should make a list of all the major experiences of your life to 
date, a kind of potted autobiography. Pay special attention to 
those things which have occurred since you last performed 
this exercise. Trace the manner in which you have developed. 
Then make note of any insights or new understandings you 
have gained since your last performance of this exercise. You 
should refer to your diary for this purpose, plus any other 
records you may have made. Finally, make a note of the 
qualities you are currently lacking in but wish you might 
acquire. Look to your friends and fellows and see what 
qualities they possess that inspire you and which you aspire 
towards. 



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APOPHIS 

Having gathered all of this information, you need to 
spend some time weighing it all up, deciding how you want to 
arrange and prioritise all of these facets of yourself in order to 
mould yourself into the person you want to Become. 
Obviously, a familiarity with your Daemon will be helpful in 
this regard. Do be aware that nothing should ever be thrown 
out. Even those things which you consider to be your least 
desirable properties have their place and their use. You 
should instead place these aspects in specific 'back room' 
areas of your psyche, where they will not interfere with your 
daily business, but can be accessed as required. Anger, for 
example, is not a desirable quality when it generates 
uncontrolled temper tantrums, but it can be a positive force 
when applied willfully to get your point across under full 
conscious control. 

Having reconstructed your idealised Self from the raw 
components, you can then formulate a ritual to actualise the 
Remanifestation of your personality in its newly ordered 
matrix. This soul-tidying exercise will make you more 
productive and sharpen your magical Vision, ready to accrete 
more experiences and insights in preparation for your next 
Remanifestation. It is up to you whether you perform such 
soul-housekeeping at regular intervals, or when you begin to 
feel 'cluttered' and unfocused, or a mixture of both. 

There is another specifically initiatory use of the 
process of Remanifestation, however, one which must be used 
carefully but which has far reaching effects. Since the Initiate 
understands that things which are put away in a hidden place 
and forgotten about must necessarily Remanifest at some 
future date and bear strange fruit, he may deliberately plant 
the seeds of his own future. 

In order to do this, he must decide what he wishes to 
send to his future self. It may be something like a career in a 



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APOPHIS 

field that has always interested him; it may be the solution to 
a problem that has long troubled him; it may be something as 
specific as a particular rare book or something as general as 
love. Having decided upon the sending, he must then embody 
it in a real and painstaking way. If he wishes to work in the 
technical side of television, he must read books by 
professionals in that field and read them cover to cover, 
absorbing them. He must learn what academic courses he 
will be required to complete, apply to them and place copies 
of the applications with the books. If he wants love, he must 
read books by leading psychologists and philosophers on the 
subject; he must read the great love stories of his tradition; he 
must observe how lovers behave; he must write what he wants 
from love and why he wants it. And so for all his Desires, he 
must research them and express them as fully and 
exhaustively as he can. 

Having done this, the Initiate must bury the Desire in 
a place where it may lie forgotten until it is time for it to 
Remanifest. This may mean a literal burial of materials in a 
chosen area, or it may mean consigning them to an attic or a 
safety deposit box where they may lie undisturbed for years to 
come. If the project necessitates work in the meantime, such 
as a course of study, this should be accomplished for the 
value of the work itself, without reference to its end purpose. 
The Desire must literally be forgotten and left to make its 
own way back into the world through its own means. 

It may reasonably be asked bow the above process 
differs from any ordinary spell. Is this really any different 
from preparing a sigil, charging it and then forgetting about 
it? The difference is one of scale and time. The sorceries we 
ordinarily work are intended to actualise pretty promptly to 
meet specific needs. A Remanifestation of the type we are 
crafting in this chapter is intended to project itself into the 



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future, perhaps years hence, and its results are also intended 
to Come Into Being on a much larger scale, both in ourselves 
and in the world. The Initiate is looking ahead and planning 
the path of possibilities that will change his life and reshape 
the world in which he lives. It's as simple as that. Every 
magical Working - even unsuccessful ones - are of course a 
Remanifestation of what has or has not been put into them. 
But in an initiatory sense, we use the Word for those 
Workings whose results will wipe the slate clean and rewrite 
the rulebook. 

This should all become more evident in the remaining 
chapters. 



The Shedding of Skins 

Now that we have reached the fourth head, the head of the 
Serpent itself, and have won its perspective, we can cast our 
eyes back over our Work to date and begin to tie up some of 
the loose ends. We have just been discussing 

Remanifestation and a good metaphor for Remanifestation is 
when a snake outgrows its old skin, shedding it and emerging 
as a remade being. We have now raised four of the heads of 
Apep, but before we proceed further it is time to shed the 
skins we have outgrown. Just as there are seven heads to 
upraise, there are seven skins to shed. 

The skins that we outgrow are directly related to the 
heads. They represent the values of the heads grown stagnant 
and constrictive. Once the viewpoint of the fourth head has 
been attained, it is necessary to ensure that our Work within 
the previous heads has not become routine and formulaic. We 
need to continually expand our horizons and reassess our 
patterns of Work. We need to break the bonds and habits that 



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APOPHIS 

constrict us and Remanifest the qualities that will allow us to 
progress further. At this stage, we can evaluate what this 
means for the first three heads. 

The first head concerns itself with the physical senses 
and presence of the Initiate. Thus, the skin that constricts us 
here is our own blinkered way of perceiving the world. The 
exercises of the first head are designed to expand and extend 
our senses to their fullest utility, to understand our physical 
limitations and to shape our very bodies as a magical tool. So 
now we must take time to revaluate our lives in this respect. 
We have worked hard to create associations within the 
subconscious mind that are beneficial to our Work: aligning 
certain postures with certain magical forces, for instance, and 
training ourselves to observe everything meticulously. But 
now we must concentrate also on decluttering the 
subconscious of those habits with which it is programmed 
which are of no value to us. The habit of chewing nails, for 
example, is in itself no barrier to our Work. But this 
ingrained habit blocks paths into the subconscious, so should 
be gently trained out. Similarly, if we have tested our 
physical endurance and have discovered that we can walk no 
further than ten miles because we are out of condition and too 
fat, now is the time to remedy the situation, taking regular 
exercise and moderating food consumption (I am not 
advocating faddy diets here: simply eat less of what you 
would normally eat). 

The second head concerns itself with the mental and 
emotional apparatus. So the skin we must shed here are those 
lazy thought patterns that we become accustomed to using. 
The mind becomes accustomed to solving problems in a 
particular way and soon ceases to view issues from all 
possible perspectives. Constant vigilance is required to keep 
our thinking processes alert and fresh. The same is true of 



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APOPHIS 

emotional reactions. No matter how many times we 
investigate our hot buttons, new ones are always forming and 
we find ourselves reacting in predictable ways without 
thinking. As an exercise, pick up a tabloid newspaper 
(preferably from a dustbin, as I don't advocate paying for 
ignorance) and monitor your mental and emotional reactions 
carefully as you read it. Consider what phrases or inferences 
are used to steer your opinion as you read and how you 
respond to them. If you have been following the programme 
of the heads, it is to be hoped that you will spot the 
misrepresentations, omissions and inferences easily and edit 
them out with disgust. But you will still probably find a few 
germs of habitual reaction growing within you, which you can 
weed out. Keep your thinking fresh. 

The third head focuses upon clairvoyant abilities. 
The exercises for keeping the mind open and alert are 
perfectly adequately explained in the chapter dealing with 
that head and the housekeeping exercises of the first and 
second heads will also help to keep the channels open. There 
is, however, another species of mind-broadening exercise 
which is of specific use when seeking to shed the skin that 
constricts us in this area. The powers of the third head 
depend upon the openness of the relationship between the 
psyche of the Initiate and the world in which he finds himself. 
If our interface with the world is constricted, our psychic 
powers will be too. The best way to loosen the third skin and 
liberate your clairvoyant powers is to own up to your personal 
inhibitions and break the taboos you have established for 
yourself. This is one of the fundamental techniques of Left- 
Hand Path Initiation. If you are shy and lacking in 
confidence, belt out a song in a crowded karaoke bar; if you 
are embarrassed by showing your body, visit a nudist beach 
and walk around naked for an hour; if you are sexually 



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APOPHIS 

bashful, walk into a sex shop or visit a prostitute. I am not 
saying you won't feel embarrassed, you will. But you will 
also feel more focused and alive in transgressing your own 
limits than you have felt before. You will be flooded by 
positive emotions and will feel that you can now accomplish 
anything. This in turn will unlock clairvoyant channels as 
your consciousness becomes aware that it is capable of more 
than you decreed. Needless to say, this only works if you 
address your real inhibitions and are honest with yourself: an 
exhibitionist will find no value in any of the aforementioned 
examples. Look within and dare to peer over the walls you 
have built. The harder the transgression, the more liberating 
it will be. 

The fourth head also has its skin to shed, but we will 
look back upon this from the vantage point of the next 
chapter, when sufficient experience has been gained to fuel 
the Remanifestation. 



A Word on Ritual 

Up until now, I have deliberately avoided providing any ritual 
frameworks or texts in the chapters of this book. There are 
plenty of examples out there for those with the wit to seek 
them out. Crowley's later Thelemic rituals, such as the Star 
Ruby and the Mark of the Beast can be of benefit to 
Draconian magicians. Those who follow a specific tradition, 
such as Celtic, Teutonic or Egyptian, will no doubt have 
sought out appropriate ritual practices from within their 
tradition. The best publicly available general guidebook on 
how to formulate a magical ritual is undoubtedly The Satanic 
Bible. Up until this point, any of these would suffice and it 
would have been a waste of time to elaborate upon them, 



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APOPHIS 

giving undue weight to the theatrics of the process. 

Mention of theatrics also gives rise to the observation 
that formulaic ritual has always been frowned upon within 
both the Order of Leviathan and the Order of Apep. Both 
Orders have urged their Initiates to Work magic "by force of 
Will alone", without scripts or unnecessary props. The 
optimum conditions for magic are a darkened room, 
illuminated by a single black candle, plus the intensity of the 
magician's Will, vision and passion. 

Even in this minimalist, spartan approach to magical 
practice, however, certain facets of a ritual framework are still 
presumed to take place on an internal level. What is more, as 
an Initiate inevitably begins to find and attract other people to 
share occasional Work with, a slightly more formal 
framework may be needed, simply to ensure the correct 
synchronisation of the Working. I am not going to provide a 
script for ritual, therefore, but it is probably advisable at this 
stage to define the essential steps of a magical Working in 
their proper order. These may be represented by outer words 
or signs, or simply affirmed on an inner level; each Initiate 
must find their own best balance. However, it is well to learn 
the skill of firing off an effective enchantment in the blink of 
an eye. Such is never the preferred course of action, but it 
can prove effective and is sometimes a skill well worth 
having. 

Step 1 : Whether by Word or by Will, the Initiate 

must begin by focusing his mind upon the Work at hand, 
removing the distractions of the everyday world and preparing 
his place and frame of mind. 

Step 2 : The Initiate recognises consciousness itself as 

the source of all meaning and magic in life. This may be 
symbolised by the lighting of a candle to embody the Black 



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Flame of consciousness, which illumines the Creative 
Darkness. 

Step 3 : The Initiate acknowledges the Gods of the 

Left-Hand Path, who embody the powers he champions. 
These are: Set in the North, behind the Constellation of the 
Thigh; Babalon in the South, the seat of Desire; Apep in the 
West, in the depths of the eternal ocean; his own Daemon 
rising on the horns of the morning in the East. This may be 
done by spoken invocation or by internal mental link. 
Step 4 : The Initiate opens the Gate into his magical 

universe. This can be done by an act of Will or via a 
symbolic gesture. This is best achieved by considering the 
aspects he wishes to influence (i.e. the 'elements' of the ritual) 
and then opening the Void between them, as explained in the 
last chapter. 

Step 5 : The Initiate focuses his Desire into a liquid in 

a chalice or Grail, charges it and then drains it, feeling his 
Desire flood through his mind and veins. This step is best 
performed physically when possible, and with a strongly 
alcoholic drink. Alcohol in Northern lore is an inspirational 
force that raises the consciousness of Man to a Divine pitch. 
Mead or ale are traditional; my personal preference is for 
cherry brandy as its sanguine colour, sweet scent and strong 
flavour and viscosity are strongly sexual and evocative. In a 
group context, the Grail can be very effectively embodied by 
a female Priestess. 

Step 6 : The Initiate now carries out the main part of 

his Working, whether by invocation, evocation, sigillisation, 
or sheer force of Will. 

Step 7 : The Gate is now closed, withdrawing the 

consciousness back into the everyday world and closing the 
door to the magical universe behind it, so that the Working is 
released into the subconscious and / or other planes, 



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APOPHIS 

submerging in order to later Remanifest itself in objective 
results. 

Step 8 : Assuming a candle or lamp has been lit to 

symbolise the Black Flame, it is now extinguished. 
Step 9 : Take deep breaths and refocus consciousness 

in the here and now. Write up your magical record, then set 
the Working aside to resolve itself without any further 
interference on your part. (Naturally, if you were using 
sorcery to obtain a job, you still need to make applications 
and present yourself well at interviews; if for sex, you still 
need to play the game of seduction. But these are 'this world' 
tasks. What you should not do is continually ritualise for the 
same result; this will not render it more likely and may very 
well muddy the waters, negating possible success.) 

An understanding of the above steps becomes increasingly 
important now that we begin to enter the field of 
communication with entities such as the Daemon. 
Observance of this basic structure will properly prepare and 
focus the mind for its task, lessening the risk of contamination 
by everyday trivia or wish fulfilment fantasies. 



A Sense of Destiny 

The sense of purpose and direction which arises following a 
successful Working to communicate with the Daemon, may 
lead the Initiate to question the concept of destiny. Is our 
future mapped out for us? Do we each have a sacred mission 
to perform for the Dark Gods? Is there a task which only I 
can accomplish? When we speak of receiving messages from 
some future projection of our own Selves, such questions are 
inevitable. 



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APOPHIS 

So is there such a force as destiny, shaping our 
futures and driving us forward? Those who have diligently 
read the book up to this point and put its teachings into 
practice will already know the paradoxical answer: yes, there 
absolutely is and no, there absolutely is not. 

There is no force outside of ourselves that seals our 
fate and decrees the shape of our lives. There are no gods 
who steer the course of men with a vice-like grip. Set 
certainly doesn't: having Gifted Man with consciousness and 
Self- Will, to interfere further would be to make a mockery of 
his own Essence. Some occultists and religions would have 
you believe that the lives we now lead are shaped by the 
karmic debt we have incurred in previous lifetimes, and / or 
that every soul must ultimately experience all things, so that 
we have a checklist of things to do hardwired into us at birth. 
This is all utter rubbish. Still others would suggest that 
everything is preordained, that time has a single set course 
and that we can only tread our appointed path towards our 
predetermined end. Codswallop. When viewing such criteria 
as these, the question as to whether or not there is such a 
thing as fate or destiny is: absolutely not. 

There are a few factors, however, that hint at a sort of 
middle ground and we should explore these thoroughly before 
proceeding to the final phase of our argument, in which the 
answer to the destiny question is paradoxically positive. 

There do exist certain influences and events that have 
great effect upon our lives. These are all tendencies or 
chance, however, rather than a fixed destiny. Our genes 
provide us with inherited characteristics, which may include a 
vulnerability to certain diseases and so forth. This only 
defines the arena in which we play, however: we choose our 
own responses to these factors and how we deal with them. 
We acquire behavioural patterns from our culture and the way 



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APOPHIS 

in which we are brought up. But none of these dispose a 
person for or against great achievement; this disposition 
remains individual. All of these conditioning factors, whether 
physical or cultural, are steered by, and can be amplified or 
ignored by, consciousness. Great catastrophes, such as wars 
or earthquakes may threaten or devour us. None of these are 
destined to happen to us. Our being in a particular place at a 
particular time is down to the choices that led us there; it is 
either a conscious decision or pure bad luck. The world is 
fickle and sometimes the best of us get tripped up. 

There is such a thing as Destiny, however, though it 
exists only for those with strong Will and powerful 
imagination: magicians, artists, inventors and pioneers in 
other words, those people who see beyond the everyday. For 
this Destiny is something that we create for ourselves. 

Think about the magic we work upon ourselves and 
the world. Think of the initiatory discoveries we make and 
the changes wrought within our innermost beings as a 
consequence. Think of how we begin to direct these forces 
when we learn the Mystery of Remanifestation and begin 
consciously using it to accelerate our Becoming. Think of 
how this process is catalysed when we begin to see the 
potential of our own future and commune with the Daemon. 
All of these forces are set in motion by our Will. Once we 
have initiated them, they continue to operate on an 
autonomous level. The more magic we Work, the greater the 
momentum that drives us forward. A very real sense of 
Destiny begins to arise, which is shaped and steered by our 
own magical Will as it has been embodied in the Work that 
has brought us to our present point. These magical impulses 
do not cease, they continue and they are added to with every 
Work that we do until their momentum is a tangible, 
irresistible force, but entirely Self-Created. 



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APOPHIS 

Germanic mysticism has a word for this: orlog. It 
refers to the primal layers built up by the past actions of 
yourself and your ancestors which have led you to the present 
moment. Once these layers have been identified and their 
impetus analysed, they can be steered to an extent by Will, 
through the process of conscious Remanifestation. 

It should be remembered in all of this that even as we 
shape our Selves and our circumstances to steer our path into 
the future, our faults and character flaws are amplified and 
empowered to the same degree as our other faculties. This is 
ably illustrated in the monsters from the id in the classic 
science fiction movie Forbidden Planet. Those Initiates who 
forget this and who fail to make allowance for their whole 
personalities will be in for a rude surprise when it turns 
around to bite them in the arse. All of the talk about 
loosening the grip of the ego and so forth is so much 
poppycock. The demonstrable truth is that effective 
magicians have much larger egos than most people and 
contrary to mystical waffle this is no bad thing. It is 
necessary for magicians to be aware of this, however, and to 
cultivate the ability to laugh at themselves, otherwise tragedy 
and tantrums will follow. We need to develop and integrate 
the entire personality, not just the bits we want to show off. 

This will all become clearer as we progress through 
the Work of the remaining heads, but it is here in the fourth 
head that the hand of Self-Created Destiny will first awaken 
and begin to nudge the Initiate's actions. In Aleister 
Crowley's terminology, this is the prompting of the True Will. 



The World of Horrors 

The 'World of Horrors' is a phrase which was much used in 

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APOPHIS 

the Temple of Set as a euphemism for the everyday world and 
its mundane activities. It had its origin in 'The Ceremony of 
the Nine Angles' and 'The Call to Cthulhu', two ceremonies 
with Lovecraftian themes which were penned by Dr Michael 
Aquino when he was a member of the Church of Satan. They 
were published in Anton LaVey's book, The Satanic Rituals. 

Used in this sense, the phrase is obviously an ironic 
little in-joke. In Lovecraft's stories, the creatures of his 
Cthulhu mythos are a source of horror to the human race. In 
Dr Aquino's rituals, the horrors are actually human beings and 
their world as seen from the perspective of the Great Old 
Ones. 

So what are these horrors? To the worshippers of the 
God of consciousness, the ultimate horror is stupidity: the 
enforcement of conformity over creativity; the hatred of Self; 
the violent repression of Man's fundamental instincts and 
essence; the championing of slavery over freedom; the 
suppression and murder of any who challenge the mediocrity 
of these precepts. These things are true horror. 

Nor will they go away. This will always be a World 
of Horrors and the wise Initiate must recognise that fact and 
deal with it. There is no harmonious golden age just around 
the corner. There are only new angles on old repressions. 
We are fortunate enough to live in an age when those holding 
the reins are content to rake in the cash by presenting some 
freedoms as marketable commodities. Even so, stray too far 
from the ad-men's guidelines and you tread a very risky road. 
If you actually sit down and begin to list all of the restrictions 
on your freedoms, you will find it reaches a horrifying length. 

Having achieved this realisation, it is then necessary 
to take a further shift in perspective in order to avoid a 
particular curse of recent decades. As we enter the Twenty 
First Century, the Western world has become adept at 



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APOPHIS 

bemoaning its lot. We suffer from stress, our rights are 
infringed, we are discriminated against, moan moan moan, 
whinge whinge whinge... Do grow up. Stress is necessary to 
survival and we have very little to be stressed about. No 
major wars, no plagues wiping out half the population, and 
double the life expectancy of just a couple of centuries ago. 
As for your rights, you have none except those you are 
prepared to fight for. It is to be sorely regretted that we do 
not live in an age when individual heroes can establish 
kingdoms and possess the integrity to establish codes of good 
conduct through the nobility of their own example. Instead, 
we live in an age of greedy, corrupt politicians who use red 
tape, rules and regulations as a smoke screen for their own 
degeneracy. Heroes are actively frowned upon and regulated 
out of existence, since their qualities reflect badly upon our 
elected representatives. 

Nonetheless, it is important to realise that the 
situation for practising magicians in the Western world is 
probably the best it's ever been. We can be quite open about 
our practices without risk of execution. But the Initiate is no 
fool. Remember that this may all change in the blinking of an 
eye. It is important to keep a sense of perspective, to keep an 
eye on the currents passing through society, changing it, and 
to quietly get on with one's own Work. 

The Initiate's first priority is his own Initiation. This 
is where his focus must be set and all of his effort should be 
applied to it. In a world where privacy is becoming a dirty 
word, where people clamour for details of others' private lives 
and tune into television programmes to spy in wonder at the 
tedious activities of talentless strangers, the Initiate follows 
an old rule that many have now forgotten: "Mind your own 
business". Such things are no concern or interest of ours. 

There are aspects of the larger world that directly 



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APOPHIS 

impact upon our way of life and our ability to practise our 
magic without obstruction, however, and these need to be 
addressed. When we first begin in magic, the emphasis is 
upon getting the things we want: little things for the most 
part, that make our own lives better or more exciting. But as 
Initiation progresses and as we Remanifest, our Vision 
becomes clearer and we see further. And as Vision 
progresses, so too does Desire. We want more things and 
better things. This is good, no matter what other creeds may 
have told you. Soon it is not enough to sit in a comfortable 
home with a few personal treasures. Soon we want to see the 
world in which we live reflecting the values and ideals that 
we have come to treasure. As has been explained, this 
expansion of Vision is a manifestation of the fourth head of 
Apep, hence the need to address these matters now. It will 
also be freshly apparent why the Abra-Melin Working has 
always insisted that the conjuration of the Demon Princes 
should always directly follow the knowledge and 
conversation of the Daemon itself: the Initiate needs to see 
the World of Horrors with clarity, in all of its loftiest and 
basest manifestations. The biggest mistake imaginable - and 
one that is made all too often - is to naively assume that 
everyone else has the same ideals, perspectives and general 
sense of decency that we do, and that everyone will listen to 
calm reason. This is manifestly untrue and such a false 
perspective leaves us open to every form of abuse. 

It is not my place to set forward a political agenda 
here, nor to suggest the kinds of changes that would produce a 
better world. The criticisms I have levelled thus far and the 
faults I have pointed out are simple facts. Whether you 
decide the answer to these problems lies in a hippy Utopia, an 
anarchy, or a totalitarian regime, is up to you. You must be 
guided by the Vision you have won through your Initiation. 



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APOPHIS 

How does an Initiate approach the task of reshaping 
the world? By magical Workings? Certainly, the long term 
effects of Works of ^onic magic are well attested. But not 
only that; to sit in your armchair waving your wand and fail to 
do anything else exhibits a paucity of Will that is Self- 
defeating. It is necessary to speak out in the appopriate times 
and at the appropriate places, to sway people with your 
words. 

This can be a tricky manoeuvre. You will find that 
there are groups and organisations who are stronger than you 
are alone and whose goals largely match yours. But these are 
always a double-edged sword, for not all of their goals will 
match yours and some will probably be diametrically 
opposed. because most political pressure groups will 
approach issues from a totally different standpoint from the 
Initiate. I have always found it best not to associate. Add 
your voice in subtle or direct ways where appropriate and 
withdraw at other times. Always see the full picture and 
tweak in the places where it is most effective and most 
necessary. It's a very fine balancing act which requires the 
highest intuitive balance. A quiet word spoken in the right 
single ear can be more effective than the loudest shouting in 
the streets. Nevertheless, there are times to stand up and be 
counted. Let your genius inform you. 

The two principles to be most firmly borne in mind 
here are: (1) it is important for a magician to be true to his 
ideals and to do what he believes to be right; (2) the power 
that Initiates seek is not the same as the power that politicians 
seek. We seek Sovereignty, not control. 

So yes, it is a World of Horrors out there. But never 
forget that it is also a fun playground, which can sing and 
dance at our prompting. The purpose of the preceding 
paragraphs is to keep you aware of the promptings of your 



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APOPHIS 

Daemon and the right course of action. With experience you 
will discover that this is always the path that leads towards 
laughter and merriment. The world will always have its faults 
so long as human beings are in it. As one problem is solved, a 
new one will arise. This is inevitable and it is a good thing. 
We need this challenge. We will never 'save the world', nor 
should we. Our goal is to create exceptional individuals. 



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CHAPTER SEVEN 



THE WORK OF THE FIFTH HEAD 



In the Work of the fourth head, the Initiate learns to see 
through the Eye of Leviathan, perceiving all things as from a 
distance. He becomes attuned to his Daemon and is 
awakened to the greater patterns that turn the wheels of 
worldly events and his own life. He achieves the potential for 
great wisdom and attains a balanced and detached 
perspective, allowing him to make effective tweaks to the 
patterns he beholds. 

By the time the Initiate is ready to consciously 
contemplate the Work of the fifth head, he will have become 
aware that his colleagues, friends and family no longer regard 
him in the way they used to. Almost without becoming aware 
of it, he has become a more detached and dispassionate being, 
remote from them and their everyday interests. This is an 
inevitable consequence of the Work of the fourth head, which 
can put an end to many long held friendships and 
relationships as common ground gradually fades and 
disappears, leaving only strangers where friends once stood. 

But the fourth head is only one of the initiatory 



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APOPHIS 

milestones, albeit a major one. Now, as he pushes ahead 
towards true Mastery, the Initiate will find all of his passions 
reigniting, but in a controlled and purposeful manner. Now 
he will truly come to Understand what Aleister Crowley 
meant by "love under will". Passion will become the greatest 
weapon in his magical armoury, both for Works of sorcery 
and those of Self-realisation. This very phrase, 'Self- 
realisation', now takes on a new meaning. It no longer refers 
to mere discovery of what makes one tick, but becomes a 
literal making Real of Self in an imperishable Form. 

Where the student of the fourth head was almost 
exclusively inwardly focused, catalysing his own 
Setamorphosis, the fifth head Initiate will become 
increasingly aware of the importance of sorcery as a mean of 
Self-expression and Self-extension. He will also need to 
finally confront the question of the reality or otherwise of 
gods, demons, and so forth, since he will now be operating at 
their level. (This should not be misinterpreted as a statement 
that the Initiate is now a god; that would be a grave mistake to 
make, at least at this stage). 

Symbolically, through the Work of the fifth head of 
the Dragon, the Initiate will Become the Raging Lion, a 
sovereign beast of fury. For Right-Hand Path practitioners, 
this would be seen as a retrograde step, because they retreat 
from this State of Being in fear. Not so for us; it is a step 
closer to the God of consciousness, the fury of Set, Lord of 
storms, who is not a calm deity by any stretch of the 
imagination. Nor are His other cultural reflections, such as 
Odin or Tezcatlipoca. The name given to this State of Being 
in Setian lore is the Black Magus, a mysterious figure who 
will be discussed fully at the end of this chapter. 



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APOPHIS 

Of Ego and Self 

By now, the Initiate will have long discerned the difference 
between the personality and the Self The former is an ever- 
shifting mask which adapts to circumstances and is subject to 
whims and outside influences. It is easily led, easily 
distracted, and is a slave to its environment rather than a 
master. The Self, on the other hand, changes only under its 
own impetus and is a direct projection of the core of 
consciousness. 

When a practitioner of the Right-Hand Path 
approaches this State of Being, he attempts to suppress and 
extinguish the personality, the so-called 'lower ego', 
altogether, deeming it unworthy. This is a precursor to his 
ultimate aim of blotting out the actual Self and attaining 
annihilation. 

But for us, who revel in the pleasures of incarnate 
life, and who realise that the Desire of the Self is to Play and 
to Love in ferocity, something incredible comes to pass. The 
ego responds to our Self-knowledge and Self-love and instead 
of slinking away as a shameful thing, it awakens into new and 
joyous life. But now, since we have learned to see through 
the Eye, it is no longer manipulated by circumstance, but 
owns only one master: the Self. It roars with passion and joy 
and stretches out to seek its pleasure in the world. This is the 
true manifestation of Anton LaVey's doctrine of Indulgence. 

From the lofty heights our Vision has scaled, we turn 
back to our old hobbies and delights with a new enthusiasm. 
But we seek ever new expressions and enchantments in our 
joys. A refinement and a fixity of purpose enter everything 
we do. Some supposedly 'spiritual' types will tut at our jollity 
and mischievousness, but we have learned the Secret that 
such can never know: that every single thing that affords us 



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APOPHIS 

pleasure and joy is a direct expression of our innermost True 
Self, and that every such act is a direct channel to the Gods of 
Darkness. Those who have read and properly Understood this 
book up to this point should feel a wave of joy washing 
through them at the mere reading of these words and the 
realisation that they bring. Hail Set! Hail Babalon! Hail 
Apep! 

It is through this Remanifested ego that we will 
activate the Immortality Engine, the process which will 
ensure the survival of the psyche beyond physical death. This 
same process will also lead us to the principles which will be 
used under the sixth head to manipulate time. It can be seen 
then why this is such a momentous difference between 
Draconian Magic and that taught in other schools. The 
Secrets in this chapter have never been printed so openly 
before. But you will still not be able to fully grasp them 
unless you have earned them by arduous Work through the 
preceding heads. 

If other schools seek to divorce themselves from the 
ego, the Draconian Initiate seeks to wed it, forging a union 
between the personality and the Self, Becoming a complete 
Being. The manner in which this fusion happens is revealed 
in the Work of this chapter. 



A Passion Play 

We have spoken of the importance of passion to the Work of 
this head. Before we can begin to use this powerful engine, 
we must take time to discover what inspires it. Very often 
these inspirational forces are things which will seem trivial or 
nonsensical to others, but which mean the world to you. 

You should know by now that I'm going to ask you to 



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APOPHIS 

write a list of all the things you are passionate about; this 
should come as no surprise. What might trip you up are the 
nature of some of the things I'm going to ask you to put on 
that list. 

It is so difficult to shake off the conditioning that has 
been imprinted upon us since birth. Even at this stage, it will 
still keep creeping back in and entwining its tendrils around 
your thought processes no matter how many times we shake 
them off. Don't be disheartened by this, it is important to stay 
awake and to keep casting off our shackles anew. This 
struggle is actually good for us. Cherish every new Victory in 
the war against non-consciousness (for it is a war). 

Your first instinct is probably to reflect that this is a 
serious, spiritual question and merits serious, spiritual 
answers. You will make a list of worthy causes which arouse 
your passions - either for or against, rage is as much a 
passion as lust - and then you will draw a line under it. You 
may struggle a little and then add a few vaguer general 
principles, such as 'truth' or 'justice' to your list. Then you'll 
pat yourself on the back and congratulate yourself on a job 
well done. Or at least you would if your mind hadn't put its 
blinkers on. 

In following the above course, you would omit nearly 
everything that you are really, truly passionate about, 
probably without ever realising it. You would then stumble 
through the Work of this head in a kind of half-life, 
wondering why you kept hitting a brick wall. This is because 
we are preconditioned to believe that only big issues and 
worthy causes are deserving of our time and attention; 
everything else is deemed to be trivial. This is a lie. This 
misconception is the biggest stumbling block to the Work of 
the fifth head and I am breaking my usual rule by pointing it 
out so bluntly instead of letting you discover it, because it can 



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APOPHIS 

take years to break down this conditioning. It took me a full 
decade to finally concede what I now know to be the truth. 

What are your hobbies? What are the things that 
really interest you? If you love fishing and spend lots of time 
doing it, then it is a major part of your life and one of your 
ruling passions. No, it may not directly make the world a 
better place. Yes, other people may consider it valueless and 
boring. But you should be past caring what they think by 
now. It is something that is important to you, it is something 
that inspires you, it is one of the means you use to express and 
manifest your Self. I love Japanese comics and animation to 
the point of delirium. Other people don't understand what the 
fuss is about. But they are a ruling passion in my life. Don't 
write these things off or disregard them. You probably didn't 
even consider such things when you were first told to 
consider your major inspirations. But these should be the first 
items on your list. People, places, things, events that inspire 
you: these will all be unique to you alone, a mix of whirling 
enthusiasms that constitute your own fingerprint of Desire in 
the Universe. 

So take your time, prepare that list thoroughly and 
don't leave anything out. Then put it aside for a week or so. 
When you return to it after a few days' break, prioritise your 
passions. Highlight the things that are most important to you 
and arrange the list in a proper hierarchy that accurately 
reflects the person that you really are. 

It is important to embrace your whole span of 
passions. In an initiatory sense, it will assist with your Self- 
Understanding. In a practical magical sense, it will prove 
invaluable in works of sorcery, which we will be returning to 
later in this chapter. But one passion is pre-eminent: there is 
one burning Desire which eclipses all others. This is the 
Desire of the Self for the Other. In other words, the Desire 



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APOPHIS 

for the perfect sexual partner, the so-called 'soul mate'. This 
Desire is closely bound up with Babalon, whose influence is 
at its strongest in this head. 

This is one of the most difficult operations in the 
entire Work and one which will be resisted by your entire 
conditioning. It requires an act of sovereign Will. You see, 
throughout all of your progress so far, you will have been 
dogged by that preconditioned supposition that the spiritually 
advanced man sheds the personality, whether you 
acknowledge it or no. In truth, he only distances himself so 
that he can break the chains that hold his mind in thrall. This 
done, the full richness of the personality explodes into 
Remanifest life, stronger and more forceful than ever before, 
freed of all masters save Self. But your conditioning will kick 
against this initially. In this head you must come to 
Understand that all Will is born of Desire. 



Who's That Knocking? 

Although the fifth head encompasses all of our passions, there 
can be no doubting that the strongest Desire within the human 
organism and the greatest motivator for human action is sex. 
"Love is the Law, Love under Will." So the next step is to 
explore and understand all of the factors which influence our 
own sexual and romantic inclinations. Who is the Other who 
beckons to us? What semblance does he / she wear? And 
what are his / her ultimate origins? 

It's list time again. But this time we need to prepare 
two lists, approaching the question from two distinct angles 
which will ultimately allow us to intuitively grasp the whole. 
The first list should include all of the people you have ever 
fallen in love with. I do mean all of them. Every crush, every 



225 



APOPHIS 

passion, every yearning. You should include fictional 
characters from books and movies. The criterion for 
inclusion is the reality of your own emotion, not the reality of 
its target. 

The second list focuses on sexual attraction rather 
than the more emotional love. Write down the names (or 
descriptions if you never knew their name) of the people you 
most fancy. I am not referring to an admiring glance, but 
those whose beauty really twists your guts with longing. You 
should continue revising these lists and adding to them for 
several days - even as long as a full month - until you are 
happy that they are comprehensive expressions of your 
Desire. 

Once your lists are ready, (for sake of brevity I will 
henceforth refer to them as the 'love list' and the 'lust list' 
respectively), you should set aside some time each day for 
meditation. Each day, choose a person from the love list and 
contemplate what it was about them that caused your 
emotions to overflow in their direction. It may have been a 
word spoken, a fragrance on the breeze, a warm smile on a 
wearing day, a glint in an eye, or a combination of things. 
But relive it all in your mind until you can distill the 
experience and record it faithfully in your diary. Then take 
your lust list and use your imagination to imbue the people on 
this list with the qualities and emotions you have just 
meditated upon. The following day, choose a different person 
from the love list and proceed in like manner until you have 
worked through them all. If you then find that you are 
unhappy with the results you obtained during some of the 
meditations, return to those ones until you are satisfied that 
you have nailed it. 

This completed, you should have a fairly 
comprehensive understanding of the qualities that inspire love 



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APOPHIS 

in you and the specific triggers that will generate an 
emotional response. You have come a major step closer to 
understanding the Other that will nourish you and who you 
will nourish in turn. 

It is now time to complete the other half of the picture 
by meditating upon the second list, the lust list. As before, 
each day you should select a new name from the list and seek 
to discover precisely what it is that makes you fancy this 
person. Is it the bone structure? the complexion? the eyes? 
the mouth? the hairstyle or colour? Once you have 
completed your day's meditation, remind yourself of the 
qualities and emotions you experienced when working with 
the love list and meld these with the person you have just 
meditated upon. Continue with this work until you have 
meditated upon every name on the list, then revisit any that 
you feel you haven't quite learned all the secrets of yet. It will 
very probably be the case that several names occur on both 
your love list and your lust list. In such cases, they should be 
meditated upon separately on each list, since they will be 
approached from a different perspective and for a different 
purpose in each case. 

As your meditations with the lust list continue, you 
will begin to notice recurring themes among the names on the 
list. A certain kind of hairstyle and hair colour will 
continually repeat; there will be similarities between eyes and 
mouths, and so forth. As the meditations approach their 
conclusion, you may even be able to glimpse the Ideal which 
lies behind these individual manifestations of your Desire. 
You may begin to dimly discern the features of Babalon 
Herself in the guise through which She will commune with 
you. This is much to be cherished. At the very least, you will 
have a good idea of the key features that turn you on sexually 
and will be in a position to marry these with the qualities that 



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APOPHIS 

move you emotionally. 

You should now be in a position to begin expressing 
your Other in meaningful ways in a bid to attract it to you. 
This may be done by painting, by the writing of stories or in 
any other way. The important thing is that these expressions 
must be crafted by your own hands. It doesn't matter how 
amateurish they are, but there are many tools to assist with 
such works these days. For instance, if you are familiar with 
computers, art software and 3D modelling software may be 
used to model the image of your inner beloved. For those 
who find such applications too daunting, many modern video 
games contain very comprehensive tools for creating and 
designing your own character for use within the game. Give 
them a try and keep tweaking the results until you feel you 
have captured the beauty that inspires you. 

When this Work is completed, you will have built 
new and strong bridges between yourself and the Scarlet 
Woman, the source of all Desire and the power that rules the 
fifth head. You will now find that a new kind of 
synchronicity begins to enter your life. You will encounter 
people who match this image of your ideal lover, who will 
enter your life in strange and meaningful ways. Some may 
pass swiftly on, leaving you with some cryptic message or 
piece of unusual advice. Others may prove a more abiding 
influence, indeed this Working may ultimately attract a flesh 
and blood lover conjured in the image you have wrought. But 
in each instance they will insist that you drop whatever you 
think you are busy with at the moment and do something else 
or go somewhere on some mad quest. Welcome to the life of 
the Raging Lion. In Aleister Crowley's Thoth Tarot deck, the 
Woman rides the Beast and you will find a very active level 
of interference and guidance entering your life at this stage. 
Ignore or deny it at your peril. She does not ask twice and 



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APOPHIS 

She does not forgive easily. 

In your magical Workings, you may encounter a new 
advisory figure, one who is conjured forth by your Work in 
this field and is also a projection of the Scarlet Woman, a sort 
of messenger who is easier to grasp and deal with than the 
Dark Goddess Herself This is the being Crowley referred to 
in The Vision and the Voice as the Daughter of Babalon. She 
also features heavily in John Dee's Enochian works (though I 
believe I am the first to openly state this, perhaps the first to 
realise Her identity), providing a link between the earlier and 
later Enochian Magi. If this should occur, take full advantage 
of your good fortune and pay heed. 

You will inevitably seek encounters and relationships 
with people matching your ideal now that you have 
formulated it and these can be powerfully transformative, 
both magically and emotionally. But just every now and then 
you may seek to emulate Austin Spare's method of anathema 
magic, deliberately selecting a partner who is repellent to you, 
a withered crone or a stooped, gnarled old man. If you are 
straight, have sex with someone of the same gender; if you are 
gay, give the opposite sex a try. In such a way, you will break 
yet more taboos and unlock further reservoirs of power and 
insight that you were completely unaware of. But this 
practice is only for the brave and self-assured and should not 
be over-used. Its value lies in its use as a shock treatment. 

To some who have read this section of the chapter 
relating to the fifth head, it will seem a thing of little 
immediate consequence. It is my duty to warn you that the 
Keys presented here in this chapter have the potential to 
sabotage and break apart ordinary human relationships. If 
your consciousness takes these Keys on board and begins to 
reshape itself and its world through their use, then it will 
jettison relationships which do not live up to its exacting 



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APOPHIS 

standards. Since this sabotage will arise from within the deep 
places of your Self, there will be little you can do about it. 
Your consciousness will Desire a partner who matches the 
blueprint established in your Workings. Naturally, not all 
relationships will suffer this fate. A good partnership with a 
magically aware person might well be strengthened by these 
processes, but let's be honest when we admit that such 
relationships are few and far between. If you are currently in 
a relationship that satisfies you and you don't wish the boat to 
be rocked, I would advise you to cease reading now. 
Personally, I believe that to follow the Lady's teasing dance is 
worthy of any sacrifice. 



The Pentagram of Desire 

The Pentagram, drawn with two points uppermost, has long 
been the defining symbol of the Left-Hand Path. The 
Hermetic Order of the Golden Dawn taught the Elemental 
attributions of the Pentagram and warned Initiates of the peril 
of depicting it with two points up, declaring it an evil symbol 
in this form. The seal of the Church of Satan depicted the 
Pentagram as containing a goat's head, the horns filling the 
two upper points, the ears the two side points and the beard 
the lowermost point. Around this were written the Hebrew 
letters spelling the name LVIThN - Leviathan. This version 
was named the Baphomet, after the idol of the Templars. The 
Satanic Pentagram symbolises the two horns of the Devil 
uppermost, with the three prongs of the Infernal trident 
pointing down. 

When the Temple of Set was formed, it also adopted 
the Pentagram with two points uppermost as a seal of the 
Prince of Darkness. The Setian Pentagram is a plain five- 



230 



APOPHIS 

pointed star set against a black, circular background. The 
points of the star do not touch the edges of the circle, there is 
a space between them. This signifies that the Black Flame of 
consciousness is not a part of the cosmic order, but is a thing 
alien and unique. There are many symbolic meanings 
contained within this symbol and its geometry. In the 
Temple's founding document, The Book of Coming Forth by 
Night, Set describes the Pentagram as a measure of "beauty 
through proportion". 

A few years ago, I picked up a deck of Tarot cards 
which featured illustrations by that master of dark imagery, 
H.R. Giger. This was titled the Baphomet Tarot, linking back 
to the Church of Satan's nomenclature and the little booklet 
that accompanied it contained a Pentagram spread for laying 
out the cards in a divinatory pattern. Each point of the 
Pentagram was given a meaning and I came to see how these 
mirrored the Deities of the Left-Hand Path and how the 
Pentagram was itself a charged diagram of the initiatory 
process in action. The diagram below illustrates the 
attributions of the points. 

The LoiEf Tbe Beloved 




The Shadow 5 1 ,„. T , 

ine Daemon 



The Serpent 



231 



APOPHIS 

We may observe the following about the five points: 

The Lover - This represents the Magician in relation to the 
Working. No matter what Work we do, whether illustrative 
or operative, whether lesser, medial or greater, one of the twin 
foci of the Working is always our own Self. Without the 
immersing of the Self in the arena of play, there can be no 
Work. 

The Beloved - In the diagram, I have used the terminology of 
Lover and Beloved, rather than Self and Other. The meaning 
is the same, for the Beloved represents that for which the 
Magician is seeking, the Beauty for which he/she quests. In 
other words, here we have the second focus of the operation, 
that which stimulates the Desire of the Magician and thus 
kicks the whole magical process into action, directing the 
Will, fuelling the emotions, sweeping aside the mental 
barriers which otherwise prevent us from remembering our 
potential. The Beloved may therefore be many things 
depending upon the operation, ranging from a financial 
windfall to a book project to an Understanding of the 
Cosmos, or even a real earthly beloved. But I have chosen the 
terms Lover and Beloved over Self and Other for two reasons: 
(1) I agree largely with Crowley when he insists that every 
Magical Act is an act of love between the Magician and the 
Cosmos: the two meet, both are changed thereby and a third 
force, completely distinct from both, Comes Into Being; on a 
technical level, this imagery appeals to me; (2) I am of the 
belief that the aspects of Lover and Beloved reflect the most 
puissant manifestation of Desire; the purest essence. 
Moreover, I believe Desire to be a thing essential to the Left- 
Hand Path. In Buddhism, the purest expression of the Right- 
Hand Path, desire is seen as the root of all suffering and evil; 



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APOPHIS 

by negating desire, the Buddhist negates the Self. Therefore, 
Desire lies at the root of the purest expression of the Left- 
Hand Path; by enflaming Desire, the Initiate experiences 
accelerated Self-individuation. 

The Shadow - This is the fear which grows within the Lover. 
Paradoxically, we all fear to see our desires realised and made 
manifest. This has been so deeply ingrained in us, and is 
indeed so much a part of the naturalistic, herd animal aspect 
of us, that it arises in even the best of us. Also, we fear that 
which we love; that which we love is something to which we 
have granted the capacity to hurt us. An enemy may wound 
our bodies, but those we love may wound our souls. This also 
represents our awareness of nearing the ring of Runa, that 
moment when we are about to step once more into the 
Unknown, when we must ad-lib in our Play. The Shadow 
which arises is a thing of terror which can hold us in thrall, or 
it is a delicious and dangerous Unknown, something which 
promises adventure and fascination whichever way the dice 
roll. The former is the way of the natural brute; the latter is 
the way of the Initiate. 

The Daemon - This lies on the same plane as the Shadow, 
and is linked to it, being the inner response of the Initiate to 
the dark doubts and delicious dangers aroused by the 
appearance of the Shadow; these being in their own right a 
manifestation of Desire. In other words, the more stimulated 
the Magician becomes through the apprehension of the 
Unknown before him/her, the more Awake he/she becomes, 
and the greater the opportunities for transformation. This in 
turn leads to an increased perceptivity of the attendant 
Mystery, which enhances further the potential for Initiation. 
This may increase and grow throughout the life span of the 



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APOPHIS 

Working or relationship between Lover and Beloved; some 
such Workings and Becomings may indeed last years, ever 
deepening and increasing in subtlety. 

The Serpent - 1 named the lowermost point the Serpent as a 
link to the Order of Leviathan and the V° Teaching of James 
Lewis, for it is here that the energies of the upper points flow 
down to and coalesce into a Remanifestation. That which 
emerges from the Working is something changed from the 
ingredients which were poured into it, something new and 
exciting and vital. 

Now let's examine the relationships of these things within the 
diagram of the Pentagram, by following its lines, where a few 
subtle nuances await. Those who Work with this model will 
readily seek out the subtlest secrets for themselves, but there 
are three key elements of the exchange of relationships which 
I will list here: 

1. Firstly, the Lover and the Beloved cannot approach each 
other directly; no lines connect them, they are separate from 
each other. Instead, as the Lover approaches the Beloved, 
he/she follows the downward angle and finds him/herself 
Awakening his/her Daemonic Self, the potential for 
transformation arising out of the vitalising experience of 
Desire. This is balanced by the transmutation of the Beloved 
into the Shadow as the line from that side is followed down, 
and horizons are crossed and the Unknown breached as our 
personal world is touched by the influence of the Other. 

2. The angle through which the influences of Lover and 
Beloved actually meet is the lowermost one, where the 
Remanifestation occurs; the relationship is consummated, the 



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APOPHIS 

Working's goal is won, and something new and wonderful 
enters the world in consequence, affording the potential for 
fresh relationships and fresh Mysteries. 

3. En route to the Remanife station at the point of the Serpent, 
the horizontal line which links the Shadow and the Daemon is 
crossed, and this is the point at which truly amazing things 
may happen; here is the point at which the influence of the 
Feminine Daemonic enters every relationship, every Working. 
It is tangential to the result of a Working, but then She is an 
active Principle and not one which we ourselves may 
manipulate. Yet She is ever there, the opportunity to see 
Hidden facets of our Self mirrored in the substrata of the 
Work we do is always there so long as we keep our eyes open 
to see Her and to seize the moment. That Remanifestation is 
ultimately born out of this copulation between Shadow and 
Daemon, the hidden, fearful, inner aspects of a Working. But 
if we can recognise and consciously ride that moment then 
how much more we can be than that which we are. 

I think the utility of this model in understanding, approaching 
and steering any magical process in order to get more out of 
the Working is obvious. It is a coherent and concise model of 
the variables and relationships in any situation. Moreover, it 
is a clear affirmation that Desire is fundamental to the Left- 
Hand Path. The model, since it is based on Desire, is also of 
course a good map of human relationships. As such, it may 
be used to investigate the Initiate's own relationship with our 
Lady, or indeed with Set. Moreover, the model clearly 
demonstrates how the influence of the Feminine Daemonic 
arises out of the Hidden depths - like Leviathan - in any true 
Remanifestation. We must learn to recognise Her when this 
happens. 



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APOPHIS 

Those who have absorbed and practised the 
information offered under the previous heads may have 
intuitively grasped the relationship between the Pentagram of 
Desire and the model provided for the Magic of the Void 
without need for me to point it out. The Magic of the Void 
remains the best model of magic as a process which I am 
capable of enunciating. The Pentagram of Desire expands it 
in a more personal direction, looking more closely at the 
motivations of the magician and the manner in which the 
magic affects him in ways that he cannot foresee. 

The Lover and Beloved obviously correspond to 
points [a] and [b] of the triangular model of the Magic of the 
Void; the Serpent is point [c], the Remanifestation brought 
about by the magical act upon the various factors. What now 
becomes apparent when we superimpose the Pentagram of 
Desire is that as the magic works, the Shadow and the 
Daemon are projected out of point [x] - out of the Void itself. 
They are not a Willed component of the Working, in some 
ways they are tangential to it, their exact manifestation cannot 
be predicted, and yet they are both inevitable and indeed 
essential. These results and impressions which derive from a 
magician's magic and yet which are not of his conscious 
direction are the spice that keeps things fresh and which 
pushes forward the horizons of our vision. They should be 
cherished, even when they hurt or terrify. 

This may sound like a strange argument, but these 
tangential synchronicities and odd happenings and insights do 
not diminish the real results of a successful Working, they 
simply add a new and unforeseen dimension. Those Initiates 
who have persevered thus far should not need me to to tell 
them this, but believe me when I say that the moment your 
magic becomes boxed in and predictable is the moment you 
spiritually die and are consumed by the gods of death. I 



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APOPHIS 

shouldn't need to tell you why. 

Those Initiates who Work with the Magic of the Void 
and the Pentagram of Desire in the forefronts of their minds; 
those Initiates who trace their lines and anticipate the arising 
of Mystery in their lives; those Initiates who dare to do 
instead of merely read: such will find new patterns and 
possibilities blooming in their consciousness that they would 
never have believed before. I leave these tools in your hands 
for you to use as you will. 



The Immortality Engine 

I have often referred to the quest for immortality in these 
pages previously. I have pointed out how it is a central theme 
within the Order of Apep as it was within the Order of 
Leviathan. I have mentioned the Word of the Magus James 
Lewis, Remanifest, which is the Key to unlock the door to the 
immortal realm. But so much more remains to be said on this 
question, and when all that is currently known has been said, 
so many questions remain to be asked. But we return to the 
subject now, for the fifth head of Apep deals with the passion 
of the Self for the Other and is a place where the soul hungers 
for immortality in earnest in a way it has never really 
understood before. Let me begin by quoting one of the 
opening paragraphs from a privately circulated paper I wrote 
a couple of years ago, under the title 'The Immortality 
Engine': 

"Yes, here it comes again. Yet there I was, perfectly happy 
with my Work. I have been extremely busy lately. I have 
established the curriculum of Apepian Work and am preparing 
it for publication; I am writing a novel and making several long 



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APOPHIS 

term life changes; I am pursuing my Work within the Rune- 
Gild; I am delving deeper into Celtic matters and preparing a 
ground breaking publication for this field too. I thought I was 
doing so well. And so I was, after my fashion. Then comes 
the summons from She Who Must Be Obeyed. She wears a 
new form and face in this manifestation, one that suits Her so 
well and that I can readily worship. She reveals Herself to me 
when I least expect it and demands that I come away with Her. 
Always, my Lady. Always." 

It was directly through the inspiration and image of Babalon 
that I discovered the very roots of the immortalisation process 
and the powerhouse that drives it. All of the insights and 
ideas that had drifted in isolated clutches within my mind 
were drawn together into a coherent, well-oiled machine, 
fueled by Her Desire and propeling my life forward. This is 
not the place to reprint the whole paper, nor to recount the 
details of the Working, but I shall share the nature of the 
Immortality Engine for those with the wit to put it to use. 

Once an Initiate has recognised the manner in which 
the mind can reach out of the confines of his skull to 
influence the world around him, once he realises that he is not 
bound by the body but that the body is a tool, he no longer 
doubts that immortality of some sort is a likelihood. But all 
manner of questions then arise: 

What is it within us that survives? All of the input of 
our senses ceases with the body. How does a mind 
unshackled from such inputs think? Does it verbalise to 
itself? Language is only a symbol system evolved within the 
confines of physical life. Will it 'see' and 'hear'? Will it 
visualise? All of our thoughts are conditioned around our 
physical senses. What about emotions, once the body's glands 
and unconscious responses are no longer present? Will we 
feel? Will we care? 



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APOPHIS 

What of reincarnation? Do we enter again into flesh? 
All of us or just a part of the psyche, the sense of Self itself? 
What of our memories? Do these remain within a kind of 
overSelf, distinct from that which incarnates? Is this overSelf 
the phenomenon of the 'Watcher' we are familiar with, the 
Self who is outside of self but looks over our shoulder and 
sometimes prompts us? 

The answer to these questions came to me from two 
distinct sources, which fused into a single vision during the 
process of an intense magical Working. One of these sources 
was the soul lore of my ancestors, the Celts and the Norse 
settlers on the Isle of Man. The other was my passion and my 
sense of beauty, which had been inflamed by a young lady in 
a work of fiction who ignited my desires. 

These sources teach us a very important truth about 
the way in which magic manifests in our lives. If I had not 
done the hard groundwork, studying and working with the 
runes and oghams and their associated lore for years, I could 
never have acquired the knowledge for my realisation. But 
also, if my mind had not been open to the influences of the 
present and awake to the visions being presented to me right 
now - through whatever medium - that knowledge would 
never have been so effectively vitalised. Both are necessary. 
Initiates tend to either study their magical traditions 
exclusively and effectively cut themselves off from the world 
around them, or shamble around seeking inspiration in all and 
sundry but lacking the structure and discipline to find any 
meaning in it. It is important to effectively tread a middle 
path; instead, both must be pursued vigourously at the same 
time. The magician is a multi-tasker. 

The core of the answer lies in the ways in which the 
old Europeans divided the body-soul complex into several 
distinct parts. They had a far more complex and advanced 



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APOPHIS 

model of the structure of the human soul than we tend to have 
today. These days people tend to speak of the soul or psyche 
as if it was a single object and thus our definition is vague and 
wooly, trying to be all things to all men. But we are actually 
composed of several distinct selves and with a little study, 
their parameters are quite distinct and well-defined. I don't 
want to go into this question in too much detail here - there 
are several fine books available which serve that purpose - 
but it is necessary to at least examine the basics. Let's look at 
the Celtic psychological model, as detailed in my own Book 
of Ogham (published by Runa-Raven Press). 

We are all familiar with the body, which is itself 
made up of several elements (bone, flesh, blood, breath, mind 
and aspect in the Celtic model). This part of the Self is a 
form adapted to our expression in the physical world. As 
such, it embodies and processes and follows the rules of that 
world. It is born, grows to maturity, ages and ultimately dies. 
Its cells constantly renew themselves out of the substance of 
this plane. It is estimated that every single cell in the body is 
replaced over a seven year period. Thus, there is not a single 
atom of me as I sit here now and type this which is the same 
as the person I was seven years ago. Not a single part of that 
earlier me remains and yet I continue. This in itself should 
tell us something of immortality. 

The physical body itself is shaped and moulded by a 
non-physical field known as the delbh. This field is the 
means whereby the Self moulds and shapes its manifestation 
in the physical world. Once the physical form is grown and in 
motion, a strong delbh may still morph it and project itself 
through it. Good actors possess strong control over this 
aspect of themselves and use it to project new personalities 
and mannerisms through their body, transforming themselves 
into different people. Strongly charismatic people manifest 



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APOPHIS 

their delbhs directly; think of times when you have seen 
someone's face shine or eyes blaze as they speak. 

Also interpenetrating the physical body is the anal, 
which is the vital breath, the animating principle itself. As 
anybody who has ever been present when someone dies will 
know, there is a world of difference between a dead body and 
a living one. It is not simply that the body stops breathing and 
moving. Something departs, it loses a definite substance. 
That substance is vitality itself, which is withdrawn as the 
soul-complex ceases to use that body as its vehicle. The 
delbh too withdraws and the body starts to decompose as the 
force that gave it its shape and cohesion is removed. 

The Celtic model then introduces the mental faculties 
to the complex, defining the menma, which is the mind itself, 
the reasoning function, which also encompasses the capacity 
for concentration and will. The cuimhne is the memory, 
which incorporates the capacity for pattern recognition and 
the association of ideas through past experience. By 
extrapolating data from the menma and referring it to the 
archives of the cuimhne, the self becomes capable of feats of 
imagination, a mental process which takes place on a plane 
beyond this one. The mental faculties thus operate both 
within the physical realm and beyond its limits. 

The puca is the shadow of the personality, which 
lurks below the threshold of waking consciousness yet 
observes all and insidiously comments upon it internally. 
These are the repressed aspects of the personality, the dark 
and disturbing corners which we do not like to peer into, yet 
which are essential to the magician. When understood, 
accepted and harnessed, the puca greatly liberates the 
imagination, allowing consciousness access to the deep places 
of the psyche. It is a tool for shape-shifting and mental travel 
beyond the limits of the body. It is the untamed part of the 



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APOPHIS 

psyche which may liberate that part of us which is shackled. 

The enaid is a person's shade, or ghost. It represents 
that which lingers on when a person dies, representing their 
life and work in the minds and memories of others. It is this 
which may return as a ghost, either as an unconscious 
memory or as a more animated projection seeking to complete 
an unfinished task or take revenge on one who has wronged it. 

The final part of this complex of selves in the Celtic 
scheme is the fein, which is the sense of Self itself. It is the 
realisation and manifestation of personal identity which 
accumulates through the action of the other parts of the body- 
soul complex. It is not the body; it is that for which the body 
is a vehicle. It is not the thoughts or feelings; it is that which 
thinks or feels. It is not the memory; it is that which 
remembers and for which memories have meaning. It is ever 
the subject; all else is ever the object. It is the sole constant; 
all else revolves arounds it. 

There are, of course, other models of the soul. The 
Germanic model is very like the Celtic one in most respects. 
It is also possible to effectively reconstruct an ancient 
Egyptian model. The important thing is to possess a coherent 
and comprehensive understanding of all of the parts which go 
into making us up. Having done so, it is then possible to 
examine each part in turn and divine what must happen to it 
upon physical death. We shall do so briefly now, tracing the 
passage of the Celtic soul with reference to its parts. But we 
will need to return to this again later after we discuss the 
second ingredient of the Immortality Engine. 

The first thing that should suggest itself to us when 
we begin looking at the soul as comprised of several parts is 
that each part may have a different post-mortem fate or 
destination. This realisation immediately liberates us from 
the modern conception of 'a' soul, for there is no such thing: 



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APOPHIS 

there is a Self - a fein - which arises through the interaction 
of several linked but distinct parts, but which is greater than 
the sum of those parts and - in the Initiate at least - attains 
sovereignty over them. 

The fate of the body is evident to all. It is a physical 
thing, so we can observe its processes with our physical 
senses. It dies and decomposes into its constituent elements. 
The anal - the vital breath - departs and all that remains is an 
abandoned shell of meat. The delbh - the shaping persona - 
departs along with the anal and thus the body rots as the 
matrix that held it together in a coherent form is no longer 
present. 

We may ask where the anal and the delbh depart to? 
They withdraw into that shadow body, that body which sees 
more clearly than the physical one and is not afraid to probe 
into the dark places, namely the puca. This less tangible 
body, capable of walking and operating in the magical realm, 
is now the vehicle of the soul. The magician's psyche finds 
itself wandering the paths of the Otherworld and the 
Underworld - the Magical Universe we took pains to explore 
and map during the work of the third head. 

The enaid - the shade or ghost - is also a thing of the 
magical realm, but it remains in close proximity to the 
physical world and may at times be discerned there by those 
sensitive to such apparitions or those who were close to the 
deceased. The enaid may or may not possess consciousness 
in its own right. If there remains unfinished earthly business 
which plays upon the mind, some part of the anal may abide 
there, animating it, a kind of pocket personality of the larger 
Self. It is a fallacy to say that such ghosts need to 'move on'; 
they are never complete consciousnesses, only a projection 
for a purpose. The bulk of the awareness always passes into 
the magical realms. If the shade is a passive one, it will 



243 



APOPHIS 

merely act as a link between the deceased and the places and 
people he knew, fading with the passing of time until it too 
goes the way of the physical body. In either case, the enaid 
retains some vestige of the delbh, giving it ethereal shape and 
substance for so long as it subsists. 

The menma and the cuimhne - the mind and the 
memory - continue to be associated with the fein, since the 
Self retains the sense of its own continuity. If the shade of 
the deceased is an active ghost seeking to complete some 
earthly task, it may retain some awareness of the cuimhne, but 
probably not the menma since reason is not required for such 
a function; perhaps some faint vestige of the emotion that 
drives the desire for completion. 

Traditionally, all ancient authorities agree that the 
Celtic druids taught that the soul of the deceased will be 
reborn, usually among his own descendants or near relatives. 
But the tales also allow that some considerable time may pass 
prior to rebirth and that during this time the fein will pass into 
the Underworld and travel through the magical realms of 
Celtic cosmology, having experiences and forming 
relationships there every bit as real as those in earthly life. 
Indeed, binding debts and promises will pass over from life to 
the post-mortem existence and vice versa. 

So much for the traditional view. At the time of the 
Immortality Engine Working, I had accepted the Celtic model 
of the soul as a pragmatic and essentially accurate one and 
was happy to give it my stamp of approval. I also broadly felt 
that the dying process as described above was essentially 
correct as regards the effects upon the various parts of the 
soul. I was a magician and accepted the reality of the magical 
realm and the ability of the Self to exist in this realm 
independent of the physical and I also believed that rebirth 
could indeed occur in certain circumstances. But I did not yet 



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APOPHIS 

know the mechanism by which this all worked. I could not 
put my finger on the why of it. I could not determine the 
factors that contributed to rebirth or held a soul in the 
Otherworld. Some fresh perspective was required to bring 
this theoretical model to vibrant, compelling life. 

This was when the Lady Babalon intervened. My 
perception of the Scarlet Woman has always been coloured by 
my Celtic heritage and She manifests to me as the Goddess 
Badb (interestingly, Babalon may be seen as a title of Her as 
Badb Avallon, or Badb of the Otherworld). She now 
presented a fresh Vision of Herself to me, which triggered a 
new Understanding and a new fusion of ideas and things that I 
had already known but had never previously connected in 
such a vital and powerful way. 

I have stated many times already that Desire is Key to 
the Left-Hand Path. I now fully Understood it as the Desire 
for the Lady, for the Other. The Self s eternal quest for that 
which it Desires beyond itself is what will drive us ever on. 
This is Faust's Eternal Feminine. In The Symposium Plato 
argued that man's pursuit of beauty is actually the pursuit of 
immortality, since that which is truly beautiful must be 
imperishably beautiful. That which makes us immortal is our 
Desire for the Other, our eternal yearning and pursuit for that 
beauty which burns our hearts and sears our vision with its 
loveliness. So if the Celtic soul model described above is the 
process, then Desire is the Engine that powers it. 

For some reason, probably the direct inspiration of 
the Lady Herself, on this occasion the realisation blazed 
through my knowledge of soul lore and illuminated it for me. 
Beauty is everything. The sole purpose of being conscious is 
the admiration and adoration of the Beautiful. The Desire for 
Beauty is that which fuels life itself, on every level. This 
applies in the Underworld and the Otherworld just as much as 



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APOPHIS 

in this world. So let us examine certain aspects of our soul 
lore once again in the wake of this realisation. 

Much of what was expressed earlier remains 
unchanged. We may now gain a perspective on what may 
cause an active shade or ghost to linger, if an attachment is 
still felt toward a loved one who embodied the deceased's 
Other on the physical plane. But as I considered the soul in 
the context of Desire, I realised that the fein does not pass 
from this world into the magical realms upon physical death. 
Why not? Because it is already there and it always has 
been. The sense of Self is not and has never been bound to 
the physical body. Even in the most dull and unimaginative 
of people, it indulges in daydreams, it dreams while the body 
sleeps and it creates new worlds within the imagination. The 
fein resides permanently in the magical realms and it 
interfaces with the physical body through the other parts of 
the soul that we have described. Upon death, it draws several 
of those parts back to itself to one degree or another. 

The mind and memory yield up the fruits of this life 
to the Self. Those events and memories which have truly 
inspired or transformed the soul will be held up as standards 
on the plains of the Otherworld where the Self holds 
sovereignty. The accrued skills and insights will lie in state, 
enshrined in the Underworld, the lands of the dead, from 
which they may arise and Remanifest when needed. When 
the time comes for rebirth, the Self will send forth the delbh - 
the shaping principle - to form and craft a new suitable body 
in the physical world to give flesh to its parts once again. 
Contrary to those creeds which teach that the goal of the soul 
is to escape from some tortuous wheel of reincarnation, the 
Celtic model teaches that fleshly life is a delight and a joy and 
that Man is meant to be a carnal being with a physical 
manifestation. A Buddhist will renounce Desire to disperse 



246 



APOPHIS 

himself: a Draconian will embrace Desire to create himSelf. 
But when each fleshly life ends, in accordance with the 
transformations of this realm, we do not pass on to the 
Otherworld, because we are already there. This was a 
tremendously powerful and liberating realisation. 

Since our sense of Self resides permanently within the 
magical realm, what is the force that drives us to be reborn in 
flesh? One reason has been mentioned above. The body and 
its elements are a part of our overall complex as a human 
being and the Self aspires to its fullest manifestation. In Left- 
Hand Path philosophy, the physical world is not a 
disfunctional prison from which the soul yearns to escape: it 
is the culmination and manifestation of all the soul's efforts 
towards Self-expression. The second reason is that we are 
driven to reach outside of ourselves by the force of Desire, 
yearning for experience of the Other. 

The prime motive for entering into fleshly life, 
submerging ourselves totally in the illusion which is the play 
of Apep, is Desire for the Scarlet Woman, for it is in the 
physical realm that She manifests to us and the flesh is Her 
instrument of choice. We are here to seek Beauty, to 
experience great and tempestuous love affairs, to find Her in 
all of these things and in so doing to find new ways in which 
to manifest our own Selves. It is Beauty which keeps the 
process of Remanifestation turning over, drawing us ever to 
rebirth: it is Desire which renews us, immortalising the 
psyche: it is the Other who provides us with purpose and 
motivation. 

The Initiate who Understands the way in which his 
soul takes on flesh and then withdraws from it in a cyclical 
manner and the manner in which it arranges its parts, who 
Understands how his ultimate Essence lies permanently 
outside of the realms of space-time (as pictured in the Order 



247 



APOPHIS 

Seal), and who Understands the engine of Desire that powers 
this process, is mighty indeed. These words are easy for me 
to type. Like most magical Secrets, this is easy to set down in 
words. But this experience must happen to you as it did to 
me. Anyone can believe or disbelieve in immortality. Such 
belief is irrelevant, it is neither here nor there. Some may 
read my description of these matters and consider it to be 
unlikely. Others will dismiss it out of hand. Some will 
consider it a logical and satisfying explanation. Others will 
doubt. I can offer no proof or argument in words, nor am I 
interested in doing so. However, for those who persevere 
with this curriculum and Work diligently with the heads, I can 
promise proof indeed, for when you attain the fifth head you 
will experience for yourself something akin to my own 
Immortality Engine Working. This experience will prove to 
you beyond any doubt that you are an immortal Essence. You 
may not use a Celtic model for your soul; the Lady will 
certainly appear to you in different guise than She did to me. 
But the illumination will come. Those who merely read these 
words and avoid the Work will wait forever. 



The Importance of Sorcery 

There is a tendency among Initiates who attain exalted levels 
of Being to neglect the practice of simple charms and spells, 
the enchantments that so enthralled them and occupied so 
much of their Work when they first started treading the Path. 
In many ways, this is perfectly understandable. By the time a 
magician reaches the Work of the fifth head in earnest, he will 
no longer need to work sorcery in such a manner. His Will 
and Being are by now so defined that he merely has to enter a 
situation in order to change it. His very presence begins 



248 



APOPHIS 

warping the world and reshaping it to his purpose. There is 
nothing he can achieve by lighting candles or scribing sigils 
that cannot be done by simply turning his mind upon his 
circumstances and declaring how he wants events to transpire. 
There will still be resistance - we have discussed the need for 
this - and tangential surprises will still occur, but his magic 
will be strong simply through the expression of his own 
Essence. 

But without constant exercise, the magical muscles - 
those of the Will and imagination - become weak and 
ineffectual. This is why some who are acknowledged Masters 
may sometimes seem to sink into a lethargy, from which it 
can be a struggle to rouse themselves. The fact that we are 
capable of accomplishing our Will through the simple and 
direct application of our minds is a tremendous achievement. 
But it pays to keep the mechanisms well oiled and to 
remember clearly how we attained this power. Set time aside 
at least once a month to carry out a simple sorcery for some 
purpose that appeals to you. Set up your ritual chamber and 
proceed through the steps in proper sequence, just as you used 
to as a novice. Remember where you came from. These steps 
are carried out automatically and almost subconsciously when 
we begin to truly work magic by Will alone, but they must 
still be present, however subliminally, in order to be effective. 
It is therefore essential to tread those steps anew on a regular 
basis so that we remember them. In this manner, we continue 
to stamp the imprint of conscious determination upon our 
most automatic responses. At this stage I should not have to 
remind you why this is a good thing. 

Some may protest that rather than playing around 
with simple spells and sorceries, the Initiate of this stature can 
instead keep his ritual abilities exercised by carrying out the 
occasional fully ceremonialised Greater Magical Working, its 



249 



APOPHIS 

purpose to discover the secrets of the Universe or some such. 
There are two very strong counter arguments to this 
suggestion, however. The first is that nearly all of the 
Initiate's attention at this point - whether ritual, meditative or 
contemplative - is directed towards such esoteric ends. It is 
vitally important as Initiates of the Left-Hand Path that we 
remain grounded in the physical world and ensure that at least 
some of our magical Workings have tangible, measurable 
results. If you cannot point at something concrete and say, "I 
achieved that recently through use of my magic," then you 
have no ground on which to stand. Successful sorcery is the 
demonstrative proof that our Work is resonating correctly. 
The second reason is that it is fun to Play, it enhances 
personal satisfaction and that is what we are ultimately all 
about. There is no room for holier-than-thouism. So never 
neglect to ensorcel, enchant and conjure to your heart's 
content. 

It is interesting to point out that at around this stage of 
your Initiation, you will probably find that even illustrative 
Workings begin to demand a tangible return. Where once you 
could go on an astral journey and lose yourself in this 
dreamscape, returning with tales of fascinating encounters 
and psychedelic landscapes, such will no longer be enough. 
Instead, you will find yourself being charged with the 
completion of some definite and objective task before you can 
lay claim to the secrets of a pathworking. You will be 
compelled to make it relevant and distill its teachings into an 
operative Key that can be presented to others. One of the first 
things I was taught by James Lewis was the importance of the 
question, "So what?" Try it. The next time someone begins 
spouting a lot of mystical hyperbole, counter with, "So 
what?" If they can't offer a definite reason why it matters, 
then their experience has no value. You will find that your 



250 



APOPHIS 



illustrative Workings are no less enthralling, but now you will 
be actively tasked to define that Key which brings them 
through to this reality. Because until your visions can be 
actualised, they're no good to anybody. 



Of Ghosties and Ghoulies and Long-Leggity Beasties 
and Things That Go Bump in the Night 

Since we are talking about sorcery and its kindred arts of 
evocation and dealing with spirits, it is pertinent at this time 
to address the question of the reality or otherwise of such 
incorporeal entities. What is the Initiate truly to think of the 
existence of gods, spirits and demons? Are they independent 
entities or are they projections from his own psyche, 
anthropomorphic personifications of various principles or 
forces? Are they purely symbolic or do their professed 
powers actually pack a punch? At this stage, the Initiate 
should be in a position to ask such questions and expect to 
find some answers - not from preconceptions, book-learning 
or belief (whether for or against), but from his own 
experience and direct perception of the magical universe. I 
will discuss some of my own feelings on these questions here, 
but such are not presented as absolute truth; they are what 
seems evident to me. Other Initiates who I much admire 
would disagree in greater or lesser part and I respect their 
opinions. Of course, I am not interested in the opinions of 
those who have not put in the initiatory groundwork to even 
Understand the question. Never bother getting into debates 
on these matters with morons, it is a waste of your time. You 
owe such people nothing. But never cease to seek the 
answers for yourself. 

Let us look first at the Deities of Draconian magic, 



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APOPHIS 

since these are the ones who concern us closely. In The Book 
of Coming Forth by Night, the document upon which the 
Temple of Set was founded, Set declares two things. Firstly, 
He establishes Himself as an objective, intelligent being: not 
an archetype, nor an ideal, nor a symbol. Secondly, He 
declares that all other gods of whatever type have been 
created by men. Both of these statements by the Prince of 
Darkness require consideration before we move on to 
consider other gods, demons or spirits. 

The heart of the argument for Set as a unique and 
intelligent being is His own quality. He makes no claim to 
have created the Universe, nor to have created the human 
species (though He does claim to have adjusted our 
development). He holds a very specific position: He is the 
living Principle of Isolate Intelligence. In other words, He is 
the God of consciousness and individuality, of Self-awareness 
itself. It is a reasonable assumption that a God of 
consciousness must Itself be conscious. The only question is 
whether that God's consciousness is a facet of our own in 
exteriorised guise (as the Church of Satan would suggest) or a 
unique, independent entity in its own right (as the Temple of 
Set would suggest). 

We first need to remind ourselves that we are not 
postulating any kind of omnipotent, omniscient, omnipresent 
God here like those of the majority religions. We are 
postulating a highly evolved entity who has developed 
consciousness and Self-awareness to the degree that It has 
freed itself from the constraints of the physical universe and 
exists as a powerful force in the Magical Universe. In other 
words, the Prince of Darkness is a Being of the same order 
that we ourselves seek to attain. So if our practices and 
aspirations mean anything, the existence of a Being such as 
Set should come as no surprise. One of the descriptions 



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APOPHIS 

which I heard used of the Dark Lord in the Temple of Set was 
"the First of our Kind". If we aspire to attain to such a State 
of Being, it should come as no surprise that one got there 
before us. If this is the case, we need to ask ourselves about 
Set's possible origins. 

It is unlikely that Set is of human origin, since a Set- 
like being appears in the very earliest mythologies known to 
our species. The purest Form is the Set of the Egyptians, of 
course, the red terror of the desert who murdered death and 
mocked the static gods who tried to calcify civilisation. He is 
the Serpent in Genesis who Gifted Man with consciousness 
and Self-will; He is the Satan who whispered in Job's ear, 
trying to persuade him to deny the unbelievably callous 
Yahweh who inflicted such suffering upon his poor, demented 
servant for sport. In all of the oldest tales of humanity, the 
Lord of Darkness is already present. 

It would seem evident, therefore, that Set predates our 
species since He appears fully formed in our earliest records. 
It would seem that Set must be an alien intelligence who 
attained the power of individuation - Xeper, or Coming Into 
Being - in some distant time and place. 

Even if we postulate a blind, mechanical cosmos, 
where life forms and evolves by a purely natural process, the 
spark of Self-awareness only needed to be ignited once, by 
accident. If such an awakened being managed to sustain the 
flame of Self through force of Will, it could rip itself free 
from the laws binding the cosmos, asserting the laws of its 
own Being. This may have happened only once, or perhaps 
many millions of times, consciousness flaring up and then 
flickering out. But at some point one managed to assert His 
Will and Utter the Law of Xeper, creating a new pattern for 
His own Becoming and Remanifestation. This Being was Set, 
accomplishing that which we seek to accomplish. 



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APOPHIS 

At some point, Set's consciousness became aware of 
our remote ancestors and reached out to awaken 
consciousness within them. How would He have done this? 
We don't know. Some speculate a genetic tampering, or an 
intervention similar to the obelisk in 2001: A Space Odyssey. 
Since the Black Flame is itself a phenomenon which is non- 
natural, however, I personally speculate that its transmission 
probably was too. Basically, I feel Set performed a Working 
of Greater Black Magic to ignite the Flame within our Being, 
to open our eyes to our potential. Those who have Worked 
diligently with the third head will know very well how one 
mind may reach out to touch and influence another without 
need for physical intervention. 

In the above hypothesis, I mention a cosmos of 
invariable mechanical laws, but as the frontiers of physics are 
pushed further back, such seems to be a mere surface 
appearance and the idea of an observer-created (or at least 
observer-modified) universe is becoming increasingly 
championed. Some scientists are now even daring to suggest 
that we are effectively living inside a virtual reality, whose 
programming may be adjusted. But this is an argument that 
will go back and forth for decades and it makes little 
difference to the Initiate. In either case, the Will of an 
Awakened Self may operate outside of the strictures of the 
objective universe and may alter it in proportion to the 
strength and passion of that Will. In either case, Set is the 
First of our Kind, the First to proclaim, "Xeper, I have Come 
Into Being", and to ignite the flame of that passion in others. 

Ultimately, no verbal proof can be offered for the 
existence of Set. There are convincing arguments, but 
nobody who has made their mind up otherwise is ever going 
to be swayed by them. A proof does exist, however: an 
experiential proof, won through the Work offered in this 



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APOPHIS 

book. Once your mind has been touched by the living mind 
of the Prince of Darkness, the matter will be settled for you. 

The above obviously applies to those other faces 
worn by the Prince of Darkness in other cultures, such as 
Satan, Odin / Loki (see the runic writings of Edred Thorsson 
for the relationship between these two), Tezcatlipoca and so 
on. But we maintain that Set is the purest and loftiest 
conception of the God. 

Babalon - the Scarlet Woman - has long been linked 
with the Lord of Darkness. Where He is the God of 
Consciousness, She is the Goddess of Desire. Where He is 
the First Form of Isolate Intelligence, She is the First Form of 
Passion. She is associated with Set and thus She partakes of 
consciousness through that association. But an Initiate's 
interactions with Her will be of a more emotional nature. 
Whether She is Self-Created, a being originally envisioned by 
humanity, or a necessary extension projected from Set's own 
Being to reflect His own purposes, there is no doubt that She 
exists as a unique entity and is a conscious, Self-aware Deity. 

Apep is a different matter altogether. Apep predates 
Set. Apep predates the Universe itself. Apep is the coiling 
Chaos from which manifestation unfolds. It has no 
consciousness of Its own, but echoes and may partake of the 
consciousness of all that is spawned from It. Thus, It is a 
fractured and contradictory consciousness. To use the 
symbolism of Enochian magic, Apep is the Abyss and 
whatever momentary and fragmentary consciousness it may 
manifest is Choronzon, the Guardian of the Abyss. Apep is 
all-potential, a vortex of all possibilities, including those that 
never come to be. It is the Void and the only thing which may 
see in the Void is the Eye of the Serpent - that still centre 
which perceives everything that has been, will be, may be and 
may not have been. The only being who could withstand the 



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APOPHIS 

hypnotic gaze of Apep and stare into the Void, seeing through 
the Serpent's Eye, was Set. Thus, we must Become as Set is, 
exalting our consciousness to such a dignity that we too may 
choose what Comes Into Being on a scale beyond the merely 
personal. This is the very essence of Draconian magic. 

The consciousness of your Daemon is a more 
complex thing, linked to your own, but certainly distinct from 
your own present mind. This entity and its origins has 
already been thoroughly discussed in the last chapter, 
however. 

Where does this leave other gods? Some of them, of 
course, are aspects or different cultural interpretations of the 
main Left-Hand Path trinity. Thus we have Set, Satan, Odin, 
Prometheus, Tezcatlipoca; or Babalon, Badb, Ishtar, Freya; or 
Apep, Leviathan, the Serpent of Eden, Fafnir. But there are 
many others. Human beings have required deities to represent 
a whole host of phenomena to their inner selves. Are these 
beings purely symbolic? Are such symbols powerless to act? 
The answer to the second question should be easy for anyone 
who has mastered the second head. It will be understood that 
any symbol may wield power if a person with a strong Will 
and imagination invests it with such. So a fervent invocation 
of any deity - including one made up on the spot - may be 
effective in the hands of a skilled magician. So a deity's 
effectiveness in producing rain or smiting the unrighteous 
(always a favourite with spiteful, demented yokels like the 
Judeo-Christian god) is no measure of the deity's own 
essence; it may simply be the worshippers doing it. 

Let's reflect back on Set's statement in the Book of 
Coming Forth by Night that all other gods are made by men. 
Note that He does not say that they do not exist; only that 
they were made by men. As explained in the paragraph 
above, such a god may still wield effective power, dependent 



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APOPHIS 

upon the passion of those who invoke it. But what of 
consciousness? What of identity? My personal feeling is that 
such deities are crafted from the consciousness of those who 
give them shape and form. The more people who work with 
the god, the more multi-faceted and diverse its consciousness 
is, as it draws on the projected emotions of all who address it. 
Thus, a privately created and invoked elemental servitor is a 
pure projection of the consciousness of its creator, an 
expression of his Will clothed in astral substance and perhaps 
focused in a physical image, such as a painting, sigil or 
statuette. It will thus do precisely what he asks of it, since its 
consciousness is an extension of his own. On the other hand, 
a god such as that of the Christians, with millions of muddled, 
befuddled worshippers, must necessarily 'move in mysterious 
ways' and not know his arse from his elbow. The more 
concentrated and pure the origins and mythology of a human- 
created deity, the more potent and precise its actions will be. 
But let us not forget that these actions are ultimately the 
expression of human wills. 

This brings us to a point where the Draconian Initiate 
may call upon such gods in his magic in order to satisfy 
aesthetics and may expect some response to his invocations, a 
response which will increase in power and clarity the more he 
addresses that deity. In general, the practice of the Order of 
Apep is to invoke only the three deities of our Path, plus the 
personal Daemon, as our preference is for the direct use of the 
Will in magic. But everyone appreciates a little theatre on 
occasion, so it should not be considered 'unApepian' to use 
other gods, whether traditional or invented. Just be sure to 
select appropriate deities. 

The same basic principles would apply to spirits and 
entities of other orders, such as demons, angels, elementals 
and so forth. Through evoking them and working with them, 



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APOPHIS 

the magician creates a template in which their consciousness 
forms, primarily an externalisation of some aspect of his own 
consciousness. They are thus able to carry out their functions 
as independent beings once created. 

I am now about to throw three spanners into the 
works of this model, however, all of which will complicate it 
considerably. This should not be surprising; consciousness is 
a complicated and unruly thing that can quite neatly sidestep 
all of our neat little parameters whenever it feels like it. 

Firstly, when a god or a demon is drawn from a 
tradition instead of being personally devised from the ground 
up, it has already been invested with some degree of 
consciousness by those who have called upon it before you. 
Although this will be largely withdrawn when they finish 
working with it, vestiges will remain. Also, a well known 
mythological entity will have accreted a certain degree of 
psychic substance from all of those who have ever heard of it. 
Such beings will possess a great degree of independence and 
will require careful dealing. To all intents and purposes, they 
will exhibit their own natures and will act as they see fit, not 
necessarily as you wish. Assume nothing. 

Secondly, be aware that some incorporeal entities 
have links (and may even be identified with) deceased 
ancestors, for example the elves of Northern myth. This 
raises all sorts of questions (which you must discover and 
then answer for yourself). 

Finally, I have personally come to feel that some kind 
of animistic arising of consciousness may indeed occur in 
places - or indeed events - of significant impact. Many 
would dispute this, but it is the conclusion I have reached 
through experience. Investigate and judge for yourselves, 
which is always the best path to take. Do not prejudge before 
investigating. 



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APOPHIS 

The Black Magus 

Within the Order of Leviathan, there were two mysterious 
figures who were frequently alluded to in Order literature. 
These were the Black Magus and the Red Magus, both of 
whom were first mentioned in Dr Michael Aquino's 
Diabolicon. It is the former of these two figures, the Black 
Magus, who concerns us in this chapter. We will return to the 
Red Magus when considering the seventh head. 

The Black Magus is an Initiate who has obtained 
Mastery of Black Magic "by force of Will alone". In other 
words, the Black Magus has Remanifested a state of being in 
which the pressure of his Will can reshape reality, without 
need of props, invocations, symbols or any other 
intermediaries. Within the Order of Leviathan, the Black 
Magus was seen as an ideal to which every Initiate should 
aspire. James Lewis began the process of steering the Order 
in this direction, stating that ritual robes and paraphernalia 
should be confined to the attic as products of a bygone age 
and that we should face the future with a clear eye and a 
strong and determined mind. When I was Grand Master, it 
was my privilege to host the first Order Working which 
conformed to these principles, without props or script. 

Aspiration is one thing, of course, but achievement is 
another. The Initiate who works with the fifth head should 
now be in a position where he can exercise his Will in this 
fashion. You should begin selecting goals to be achieved in 
this manner, through the exercise of Will alone. As your 
successes increase (and like all the work of all the previous 
heads, practice is essential to those successes), you will come 
to truly Understand the state of being symbolised by the Lion 
of the fifth head. You will attain Mastery and may assume 
the title of Black Magus. This may be the Work of years - 



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APOPHIS 

young Initiates always seem to forget that our Work is a 
lifelong project, indeed beyond lifelong - and beware of 
hubris, for most who seize at titles only reveal that they do 
not yet warrant them. 

This trial of magic by force of Will alone is the 
primary practical exercise of the fifth head. There are no 
tricks or techniques that will hasten it, only a true 
Understanding of your own being and Will. 



The Two Masks of the Magician 

There are two masks that the magician may wear in his 
interactions with the world. It is to be expected that each 
individual Initiate may wear each mask at different times and 
in different circumstances. One of these masks is invisible; 
when wearing it, the Initiate keeps his head down, ignores 
what is happening in society and pursues his own Work, 
keeping himself to himself. The other mask is that of the 
trusted adviser, the power behind the throne, who whispers 
the words of power in the ears of the great and mighty and 
influences large-scale events in the world. The option to 
become a tyrant oneself seems doomed to failure, since the 
other two masks immediately become unavailable for further 
use and Initiation inevitably stalls. 

There is a balance to be had here, of course. Like all 
true magical skills, the matter is polarised and the Initiate 
must tread two paths at the same time. If time is not spent 
developing our magical abilities and understanding in private, 
we will be ineffectual in public. If time is not spent keeping 
an eye on the patterns in the world around you and in 
insinuating yourself into the positions where you can 
influence those patterns, then you will be ineffectual. 



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APOPHIS 

It is, of course, up to you to decide which of the larger 
patterns are most important to the furtherance of your Work 
and are most likely to shape the world into what you want it 
to be. If you are an artist, you will want to ensure that your 
means of expression is not stifled by censorship or political 
correctness. If you are a writer, you will want to ensure that 
there is a distribution channel to get your words to the people 
who will read them. If you are a TV producer, you will want 
to ensure that there exist channels willing to take risks with 
edgy programmes. You must choose the best ways to expand 
the choices you have in your field and to fight off the binding 
ignorance that ever encroaches. 

This is not enough, however. As Initiates, we need to 
be aware of the larger patterns in the social climate. Modern 
technology has opened many new doors for us. Texts and 
records that were once very hard to access are now freely 
available within seconds via the internet. Modern telephone, 
fax and email networks make international communication 
fast and affordable. But in reality, I had greater freedom of 
speech back in the 1970s when none of these things were 
available to me. The means of communication are now 
easier, but the content is becoming subject to ever increasing 
restrictions as political correctness and the nanny state tighten 
their grip. This is a problem that all of us should be very 
worried about at the time of writing. So it is also necessary to 
use whatever skills you have to ensure that you can extend 
your influence into the decision making process in society. 
It's not a job that can be left for others to do. We all need to 
pull our weight, each in our own way. 

The two masks of the magician are Merlin the wild 
man, who retreats into the forests and avoids the company of 
men, and Merlin the adviser to Vortigern, Uther and Arthur, 
the power behind the throne. As Draconian magicians, we 



261 



APOPHIS 



must wear both. By the time we are working with the fifth 
head, the power is ours to wield. Learn to do so. 



Wending Your Own Way 

You will no doubt have noticed that there is far less 
instruction in 'things to do' now that we have entered the later 
heads. This is entirely as it should be. All of the skills 
developed during the preceding heads should be sufficient for 
the new Works that we now encounter. Also, having attained 
a measure of communion with your Daemon in the Work of 
the fourth head, you have full access to the source of personal 
inspiration. It is sufficient now for me to point out the focus 
of each head and the powers with which it is concerned. The 
development and application of these themes is now in your 
own hands. The direction of your Work will now be steered 
by the passion you awake within this fifth head: your Desire 
is the Key to the Mysteries. If you truly cannot see the road 
ahead at this stage, then there is no hope for you. 



Shedding Skins II 

In the fourth head, the Initiate learns to perceive through the 
Eye in the Void and establish a link with his own Daemon, 
winning a timeless insight into his Work and his world in the 
process. So what could he possibly need to shed as a 
consequence? 

The answer is quite easy. Even in our most inspired 
moments, when Vision sears our eyes and passions runs like 
fire in our veins, when our Understanding gains its greatest 
illumination, we remain creatures of habit. Our brain 



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APOPHIS 

immediately tries to put the blinkers back on when he moment 
of intensity has passed and we must ever struggle to pluck 
them off again. It also seeks to calcify our inspired insights, 
setting them in stone, establishing a new orthodoxy. The 
Apep Workings warned against this tendency even at these 
stages: "And those of you who Understand the Mystery of 
Remanifestation shall also secretly build siege engines within 
your mind against that day when this new creation too will 
become tired and need tearing down. " 

The skin that must be shed now is the sense of 
certainty, the belief that we know everything. Any Initiate 
who reaches this level is going to know fully well that he 
actually knows next to nothing and that the universe is 
immeasurably vaster than he once conceived it could possibly 
be. But the brain will still try to erect barriers of certainty 
that will prevent us from constantly viewing the world with 
fresh eyes. This is the biggest obstacle at this initiatory stage. 

We must also be vigilant that forgetfulness does not 
creep in and erode what we have already learned. Take time 
every week to reread some part of your magical records, 
refreshing your memory. Go back and practice some of the 
exercises from the earlier heads anew. Refresh your memory 
and in doing so, refresh your Self. 



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APOPHIS 



264 



APOPHIS 



CHAPTER EIGHT 



THE WORK OF THE SIXTH HEAD 



With the sixth head, we reach an interesting and exciting 
milestone, since the fifth head is the last one I can personally 
claim to have mastered yet. I am still exploring the 
philosophy and practice of the sixth head in my own Work at 
the time of writing this. 

This will not come as a surprise when the nature of 
that Work is understood. Nor is it an obstacle to the writing 
of the next two chapters. Anyone who has accomplished the 
Work of the fourth head and has succeeded in seeing through 
the Eye of the Serpent will already know in their own soul 
what Work remains to be done. They will also have realised 
that no matter how long they live, they will never accomplish 
that Work within this lifespan. From the fourth head 
onwards, all Work involves the establishment of matrices for 
future Remanifestation and the temporal Work of the sixth 
head contributes a great deal to that Understanding. 

This does mean that the next two chapters are 
suggestive and speculative and that there is huge scope for 
future development and elaboration upon the ideas and 



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APOPHIS 

exercises suggested herein. The Vision cannot be faulted, 
however. 

So let us proceed with an investigation of the 
symbolism of this sixth head: the Rebellious Giant. 
Rebellion is a key component of Left-Hand Path philosophy 
and methodology, so why is it so highlighted at this particular 
stage? The answer lies in the fact that it is a Giant who is 
rebellious. 

We are looking now at an Initiate whose Essence has 
outgrown the constricting power of the cosmos. He has 
become larger than the Universe in which he is manifest. The 
first inkling of this state of being occurs in the fourth head, 
when the Initiate sees through the Eye of the Serpent; in other 
words, when he is able to look in from a position outside of 
space / time. From that moment, when his consciousness first 
realises experientially that it is larger than the manifest 
universe, his being will strive in that direction. 

This does not imply that the Initiate wishes to depart 
from the universe and leave it behind; quite the contrary, in 
fact. But it does mean that he is no longer willing to play the 
game by its rules. He will no longer identify himself with the 
manifest universe, nor consider himself subject to its laws. 
He is thus both a giant and a rebel. 

It will come as no surprise, then, that the work of the 
sixth head revolves around freeing oneself from the bonds of 
time and space, extending the psyche to travel in directions 
unbound by the laws of physics. 



Far-Seeing 

Our first task is to extend the powers of clairvoyance that 
were developed under the third head. It is no longer sufficient 



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APOPHIS 

to see through the eyes of those you are familiar and 
comfortable with in the next room. It is now vital to cultivate 
the ability to stretch forth the mind and see through the eyes 
of everybody, everywhere. We must see through many eyes 
in many places if we are to keep our perspective on the major 
events and patterns taking shape around us. If I want to know 
what is happening in a remote region of Siberia, I must 
develop the ability to extend my perceptions until I can see 
that region clearly. 

In order to provide an anchor for such visions, it is 
imperative to obtain a good knowledge of current affairs, 
history and geography. These are the links that the mind can 
use to latch onto as it reaches out. There is no point even 
trying to clairvoyantly see Easter Island unless you know 
where it is located, how large it is, what shape it is, what the 
climate is like, and so forth. With enough information, the 
mind can make the connection; if uninformed, all that remains 
to it is fantasy. 

So the actual clairvoyant exercises remain much as 
before. But the work that accompanies them is one of 
research and fact-finding. These are disciplines which many 
occultists, alas, like to shirk. 



The Doppelganger 

The next obvious step, having acquired a degree of facility 
with clairvoyance at a distance, is to project the astral image 
of yourself so powerfully that you can actually be perceived 
by people in the place you are viewing. 

This phenomenon of bi-location has been well- 
reported over the centuries. The phantasm is often seen only 
as a passing glimpse and then is gone, but the magician 



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APOPHIS 

should not be satisfied until he is able to project his image 
powerfully enough that a witness in a distant place can 
confirm having seen him there. 

The natural next step of this ability is to manifest the 
image so strongly that it can manipulate objects at the point of 
projection. 

The Initiate should practice in this area and establish 
a system of checks to confirm his progress. 



Dimensional Doorways 

The ultimate extension of these powers of spatial relocation is 
to literally step out of reality at one point and re-enter it at 
another. Before anyone asks, no, I have not personally 
achieved this, nor do I know anyone who has. The fact 
remains that it is something to aspire to and to work towards. 

There are many tales of people who have found 
themselves suddenly in a different place without crossing the 
intervening space. I have a model within my own mind as to 
how this might be done, but since I have not yet achieved it, it 
remains hypothetical and incomplete and is thus not ready for 
sharing. Nevertheless, this is a question which should occupy 
the attention of those who approach the Work of the sixth 
head. 

Prior to achieving such a feat yourself, it occurs to me 
that it might be easier to transport a small item from one place 
to another instantly by mind power alone. Such items are 
termed 'apports' and this is something I have experienced on a 
couple of occasions. Maddeningly, I have not yet isolated the 
'trigger' that would make such an experiment repeatable at 
will. Nor have I witnessed the actual apport with my eyes. 
The object has moved when my attention was elsewhere. 



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APOPHIS 

This suggests that such a 'letting go' may be necessary to the 
phenomenon. 

Levitation - whether of oneself or of other objects - 
is also a useful side practice which may be attempted in 
preparation for this feat. Again, the phenomenon is well 
documented, but I have only one experience of it and the 
circumstances at the time were rather unique. 



Invisibility 

The act of making oneself invisible is a power often 
associated with magicians. We are not necessarily talking 
about the alteration of the properties of matter or light here, 
but the ability to walk through a place completely unnoticed, 
not registering in peoples' perception. This I have 
successfully accomplished many times. 

We all have some experience of the kind of 
phenomenon I am referring to here. Everyone has been in the 
situation of searching for their keys or the ketchup bottle and 
completely failing to see them when they are right before 
their eyes the whole time. The magician seeks to duplicate 
this 'blind spot' in the mind of any who would otherwise see 
him. 

Any Initiate who has progressed to this head will be 
amply capable of devising a ritual to induce invisibility. The 
aesthetics of the practice are up to you. The Golden Dawn's 
ritual worked by building up an astral shroud of darkness to 
conceal the magician. You might alternatively surround 
yourself with visions of swirling fog; anything to obscure you 
and befuddle the mind of beholders. 

This practice is suggested here because it resonates 
with the Work of the sixth head. But an understanding of it 



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APOPHIS 

may also assist with the practice of bilocation, since 
invisibility is the opposite pole of the same process. Whereas 
bilocation seeks to project a visible phantasm of an 
incorporeal nature, invisibility seeks to render the corporeal 
body imperceptible. 



Erotic Crystallisation Inertia 

Erotic Crystallisation Inertia, hereafter E.C.I., was a term 
coined by Anton LaVey to describe how certain key events 
become locked within a person's mind and can be used to turn 
the clock back to the time at which they happened. 

The phrase refers specifically to those images and 
circumstances which are imprinted in the brain when an 
individual first experiences sexual awakening; those who 
understand these keys can determine someone's fetishes and 
'hot buttons' at a glance. For example, I went through puberty 
when the Sex Pistols were at the peak of their notoriety in the 
U.K., so any girl with a punky haircut and general appearance 
is always going to instantly command my attention. That 
image was hardwired into my brain by the changes my body 
underwent at that time and will instantly retrigger that 
response. 

The phenomenon is not limited to the sexual, of 
course. Marcel Proust and his A La Recherche Du Temps 
Perdu is a good example, when a cake dipped in tea throws 
his mind back to his childhood and he is able to relive an 
associated memory in its fullness. 

The use of E.C.I, as a device for transcending time is 
reliant upon a very high degree of self-knowledge. We need 
to know what triggers these memories and chart what time of 
our lives the triggers send us back to. For example, I can still 



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APOPHIS 

remember my first ever cup of coffee and by preparing coffee 
in a certain way (not my usual way; this is a secret arcanum 
reserved only for time travel magic) I can cast my mind back 
to when I was nine years old in an extraordinarily vivid way. 

The Initiate now finds a new list to begin in his trusty 
diary: a record of those memories which constitute E.C.I. 
keys and effectively transport his consciousness back in time. 
The list of erotic triggers will be aided by the work we have 
already done under the fifth head, codifying our desires and 
fetishes. Now the Initiate can trace these back and discover 
the earliest memories to which they are attached. Identify the 
point at which these fetishes arose. You will have to be 
diligent in order to capture the more general keys, however, 
making note every time some sense impression or incident 
triggers a vivid memory. Trace it back to its roots and write it 
down. 

Once you have your temporal keys in your 
possession, you can begin to make use of them. A couple of 
suggestions follow. 



A Rite of Rejuvenation 

The first purpose for which we will employ E.C.I, is to reach 
back into our own past and in so doing short out the time 
differential between then and now, allowing us to enjoy the 
rejuvenating effects of exposure to our younger selves. The 
purpose of this rite is to promote vitality and longevity. 

The structure of the rite is entirely up to the Initiate. 
It may be as formal or informal, scripted or freeform, as you 
wish. But its main focus must be this: you need to select one 
of the vivid memories discovered previously - either erotic or 
otherwise, it doesn't matter, although a return to an erotic 



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APOPHIS 

awakening might provide a useful emotional boost for your 
first attempts - and evoke it by every means at your disposal. 
The memory should be one that recalls a significantly more 
youthful time. 

The evocation of the memory is achieved by 
surrounding yourself with sensory keys relating to it and 
objects and props pertinent to the time. Anything 
anachronistic to the memory must be removed from your area 
of working. 

For example, I began reading a series of novels after 
receiving the first one as a present from my parents on my 
ninth birthday in 1974. These books had a profound effect on 
me for many years and still have pride of place on my shelves. 
But I always remember that very first one and the 
circumstances in which I received it. To handle it now 
rekindles that sense of excitement and delight. The book was 
read in its entirety on my birthday, largely while we were on a 
family picnic on a beach. So to empower my rite, I might 
gather general objects dating from 1974. I would prepare a 
picnic with the same foodstuffs that we ate at that time. I 
would go to the same beach to eat them, with the book in my 
hand to peruse at the critical moment of transition. If 
possible, I would go on my birthday. All of the elements 
would then be in place. 

After opening the rite and entering a state of 
heightened sensitivity, the Initiate should use his keys to 
unlock the memory, reinforcing it as much as he is able until 
it is as vivid and real as his current circumstances. He then 
projects himself back into the memory by an act of Will and 
relives its every nuance as though he had transferred back in 
time, but with his present insight and awareness in 
attendance. 

He then Wills (with an appropriate invocation if so 



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APOPHIS 

desired) that he will retain the youthfulness and vitality that 
he knew at this earlier stage of his life. 

When the experience begins to fade, the Initiate 
withdraws back to his contemporary time and place and 
allows himself to resettle here. But he carries that youthful 
energy with him. Regular practice of this rite (not necessarily 
always to the same memory; several such E.C.I, focal points 
may be used) should effectively rejuvenate the Initiate. 



Rewriting History 

The second use of E.C.I, is to use a similar technique to the 
rejuvenation rite to project yourself back to an earlier point in 
your life. But this time, select a memory that is tinged with 
disappointment or a sense of failure. When you re-enter the 
situation, reflect upon it with the benefit of the hindsight that 
you now possess. There are two approaches to empowering 
yourself here. 

The first, and easiest, is to look forward from that 
point in the past to the present day, reflecting upon all of the 
opportunities and experiences you have won precisely 
because of that day's disappointment. In this way, you 
transform it into a triumph. "Yes, I was unhappy about how 
that turned out, but it's only because of those circumstances 
that I met X and went on to place Y to achieve objective Z..." 

The second approach is to relive the events of that 
day in your projection as vividly as you possibly can, but this 
time, use your Will and imagination to change the course of 
events. You must achieve this as fully and as fervently as you 
possibly can, literally living it within the ritual. Then, when 
you return to the present, live your life as if your success had 
always been the case. This will empower you and change 



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APOPHIS 

your world in ways that you may not be able to foresee, so be 
careful what you wish to alter before proceeding. 

E.C.I, thus becomes a very powerful weapon in the 
magician's arsenal. We will be returning to it on a larger 
scale before the end of this chapter. 



The Vision of the Book 

Here is a little meditation that I have found valuable. Initiates 
working with the sixth head may find it useful in attaining a 
suitable state of consciousness. Let me cast your minds back 
to the following passage from the Apep Workings: 

"To hold the book of your Being in your own hands, to flick 
back and forth through the pages as you will, to edit and 
amend. 

"Close the book. Now what remains, when the very 
idea of Space-Time can be set aside as casually as you lay a 
book on a coffee table? " 

Picture a book which is an account of all that you have 
achieved in your life, all that has happened to you so far. It 
contains not only a record of events, but an account of your 
thoughts and feelings. It recounts not only what happened, 
but what might have happened. 

Now realise that the remaining pages of the book are 
not blank. They contain every possible future that you might 
experience, describing the choices before you and the 
consequences of each. Your entire life - actual and potential, 
past and future - is recorded in this book. 

Now in your meditation close the book. You can hold 
your whole life in your hand - and yet you still have a hand to 



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APOPHIS 

hold it with, you still have a consciousness to read it with. 
The real You - the You that you as an Initiate have been 
cultivating - is larger than the life you now lead, unbound by 
its limits, unconstrained by its rules. Let this realisation sink 
in and change your perception for ever. 



Freezing Time 

We now come to the first practice that actually attempts to 
step outside of the stream of time. For the record, no, I have 
not yet accomplished this. 

Begin by meditating upon the fact that despite what I 
wrote in the previous paragraph, time is not a stream. It is not 
something that simply flows from point a to point b. Like 
space, time is not just a single dimension; it has dimensions of 
its own and it is possible to pass backwards, forwards and 
sideways within it if we open our minds to the possibility of 
doing so. The Vision of the Book meditation should have 
helped prepare you for this realisation. 

Once you have practised your meditation a few times, 
devise a rite in which you simply step out of the seeming 
stream of time that we perceive from the standpoint of the 
physical universe. In other words, make time stop for you. 
The goal is to be able to freeze time at a given point and walk 
around in a still, unmoving universe. By now, you should 
find this easy to do on a mental level. But try to achieve it on 
this plane. 



Practical Time Travel 

There are two approaches to the question of time travel, the 

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APOPHIS 

first of which should be relatively easy to you at this stage, 
the second less so. 

The first method is an extension of the E.C.I, time 
travel techniques we have already discussed and practised. 
But now we are seeking to reach our powers of temporal 
manipulation beyond our own memories, so that we can 
explore the entirety of history and subtly tweak it where 
necessary. 

In this case, we cannot rely upon triggering our 
memories, but our minds should now be sufficiently familiar 
with the process that this direct personal link is no longer 
absolutely necessary. Instead, we must intensify the props we 
use to evoke a distant time and place. If you wish to visit 
Egypt during the reign of Ramses II, you would spend days or 
weeks intensively studying all that is known of that place and 
era. You would assemble appropriate Egyptian memorabilia 
and remove all anachronistic objects, plus those pertaining to 
other cultures. You would then reach out with your mind, 
travelling back to the desired time period. Find something to 
anchor your mind to when you feel you have arrived and let 
your perceptions build from there. You are then free to 
explore and interact with the setting. 

The second technique seeks to engineer an actual 
timeslip, in which you find yourself physically translocated to 
an earlier time period for a limited time, before slipping back 
to now. This necessitates travelling to a place that is linked to 
the period you wish to visit and Willing yourself to 'slip 
through'. 

It should be noted that certain places have a 
reputation for time slips and apparitions. The Initiate should 
choose his site carefully and investigate what makes some 
places temporally unstable whilst others are not. Consider the 
effects of the geometry of the landscape and the effects of 



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APOPHIS 

weather. This is a complex field, but the Initiate's familiarity 
with mental transference should enlighten him with regard to 
some of the keys. 

Colin Wilson's book Mysteries offers perhaps the best 
all-round introduction to the time slip question and identifies 
the types of place - battlefields, places with a long or bloody 
history, standing stones and other monuments - which seem 
to be most conducive to the effect. The book is a good 
starting point for the Initiate's research. 



Past Lives 

The subject of immortality and Remanifestation has already 
been covered, but the question of the possibility of past life 
memories is inevitably raised when considering this head's 
focus upon the mutability of time. 

There is no concensus among the Initiates of the 
Order of Apep on the question of reincarnation. There is no 
'party line'. We all accept the Remanifestation of the Essence 
of Self as a given, but some assume that this will be on a 
plane beyond the physical, whilst others insist that man is in 
his very core a physical being and will seek to reclothe 
himself in flesh. 

My personal feeling is that rebirth in the flesh can and 
does occur. But I do not feel that it is by any means a given 
certainty, nor that it happens in all cases. Moreover, as 
discussed previously when looking at Celtic soul lore, I hold 
that there are parts of man's being that exist in the Otherworld 
even whilst we are incarnate. I have an inkling that my views 
may be somewhat more complex than most people's. 

Regardless of which, if any, of these opinions is true 
- and the Initiate will by this stage be endowed with ample 



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APOPHIS 

insight to make his own mind up - the fact remains that past 
life memories do arise and that they can be relatively easily 
accessed. The Initiate alone can determine which of the 
following three categories these memories belong to: (1) pure 
fantasy or wish fulfilment; (2) genuine memories extracted 
from the Underworld which may once have belonged to any 
number of people, but not necessarily the person who is now 
accessing them; (3) genuine previous incarnations of the 
Initiate's own Self. I feel that the first category should 
(hopefully) be easy for any Initiate who has reached this stage 
to recognise and dismiss and that the second category 
accounts for the majority of 'genuine' memories, i.e. they are 
not necessarily personal. But if we do indeed Remanifest in 
the flesh, there must be some relating to category 3. The 
following technique can be used to attempt to access them. 

This method was set down by Aleister Crowley for 
his students and can be found in his published writings, such 
as Gems From the Equinox, under the title 'Liber ThIShARB'. 
Basically, the Initiate strives to remember the events of the 
day backwards. Not just occurring in reversed order, but 
literally running in reverse like a film being played backwards 
in a projector. Once this can be done easily, the time is 
stretched back to a week, a month, a year, finally to birth, and 
ultimately beyond. The Initiate tries to remember back far 
enough to recall the death of his previous body, then 
recapture the events of that life. 

I have had success with this technique and have my 
own opinions concerning the information I have recovered. 



Trading Futures 

All of our consideration so far has been given to the past. But 

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APOPHIS 

is it possible to use these techniques to see into the future 
also? 

Don't forget that we have already dealt with this 
concept in part when we referred to the Daemon as partly a 
projection of your own future potential. By this stage most 
successful Initiates will thus have personal experience of 
receiving messages or impressions from possible futures, even 
if they have not realised that this is what they have been 
doing. 

The difficulty here is that although the patterns of the 
future are already laid and although the paths through that 
future already exist in all of their branches, the actual path 
that we will choose to tread remains indeterminate until we 
place our foot upon it. Reading those patterns is a well 
known practice of magicians, whether by using a divinatory 
tool such as Runes, Oghams or Tarot; evoking a spirit with a 
penchant for foreseeing the future and questioning it; or 
invoking one's own Daemon for a similar purpose. 

Is it possible to use E.C.I, techniques to reach into the 
future and haul our psyches there as we did for the past? I 
would hazard that yes, it is, though it is considerably more 
difficult. After all, those memories have not yet been created, 
they do not exist in your mind to be recalled. There are two 
approaches that suggest themselves here. The first is to 
earnestly reach forth to catch the echoes of some future 
memory and use them to drag it into your consciousness; the 
other is to surround yourself with the imagery of your greatest 
Desire and stretch out your mind to find its resonance along 
the paths ahead. I should not have to remind Initiates of this 
level to treat all results thus obtained with due caution. 

Is it possible to experience a time slip into the future? 
I don't know. I offer this as food for thought and a subject for 
experiment. 



279 



APOPHIS 

Inner World Structure 

This book is quite deliberately divorced from any particular 
cultural traditions. I have attempted to set down the core 
principles and practices of Apepian Initiation in a pure form, 
stripped of accretions. The system presented here is fully 
workable and complete as it stands. 

However, this is an appropriate place to point out how 
much richer and more stirring these principles become when 
integrated into a specific cultural tradition. This particular 
chapter concerning the Mysteries of time, space and multi- 
dimensionality is much more rewarding when utilised 
alongside a tried and tested cosmological model and the 
concepts of time embraced by a given culture. 

Imagine the experimentation with spatial dimensions 
enriched by a thorough Understanding of the Sephiroth, Paths 
and Worlds of the Qabalah. Or the temporal magics enriched 
by an Understanding of the Norns. If you have not already 
done so, now is a good time to find the tradition that most 
suits you and practice it in the spirit of these Apepian 
principles. 

Now is as good a time as any to declare that I will be 
following Apophis up with a companion volume which will 
be entitled ALgishjalmur and which will take the principles of 
this present book and explore them from the perspective of 
Northern European mythology and magical tradition. This 
should provide clear guidance for those who wish to adapt 
Apepian Initiatory practice to any other tradition. 



Shedding Skins III 

Before we leave the Work of this head, it is important to cast 

280 



APOPHIS 

our minds back again and ensure that our progress is not 
being hampered by bad habits and accrued detritus. 

What skin might the fifth head, the Raging Lion, be 
throttling us with? What new prison may we have 
constructed for ourselves that we now need to break free of? 

We need to test the integrity of our passions. Desire 
is the basic driving force of the Draconian magician and we 
need to keep it pure. Which of your passions have turned 
stale, but you are clinging onto them out of sheer habit or 
because they are comfortable? A passion, by definition, is 
never comfortable. If old attachments claw at you and hold 
you back, shake them off. If you find yourself wearied by 
things that once inspired you and are ever seeking to inject 
some new sport into them, perverting the original Desire, be 
done with it. Cast them loose and seek for something 
altogether new. 

Also, be careful that your tired eyes do not dismiss or 
fail to recognise a searing new passion. Strive to be awake, 
lively and lusty at all times. 



281 



APOPHIS 



282 



APOPHIS 



CHAPTER NINE 



THE WORK OF THE SEVENTH HEAD 



The seventh head of Apep is that of Typhon, the Angel of the 
Fatal Wind. Typhon is a monster or devil often invoked in 
Graeco-Egyptian magic and equated squarely with Set. In 
other words, the Work of the seventh head is that process 
which was referred to within the Temple of Set as 
'Setamorphosis', the transformation of the Self into an entity 
of comparable stature to the Lord of Darkness Himself. 

The title of such an exalted being is announced as the 
Red Magus in the pages of The Diabolicon. The Red Magus 
is one whose consciousness no longer depends upon any force 
other than its own Will for existence. It is greater than the 
Universe. It has Become a God of consciousness, even as Set 
is. 

In terms of State of Being, there are many similarities 
between the Red Magus and the initiatory degree of 
Ipsissimus. Those who are able to grasp and Understand what 
this degree means through the writings of Aleister Crowley, 
Michael Aquino, James Lewis or Don Webb (i.e. those who 
have actually attained the degree) will thus have an idea what 



283 



APOPHIS 

it means to be a Red Magus. 

However, there is one particular Task which 
differentiates the Red Magus from the Ipsissimus. Upon 
Becoming a Red Magus, the Initiate will destroy the 
Universe. I'm not kidding. 

I am not a Red Magus, nor am I an Ipsissimus. But I 
am a Magister and I Understand what this phrase means and 
how this Task is to be accomplished. It is a Secret that can be 
related in words quite easily - all true magical Secrets can be, 
no matter what the mystically minded may tell you. But I am 
not going to explain it. This is because the discerning of the 
Secret is a realisation of the summit of Initiation. To tell you 
it would be the biggest spoiler ever. It might even prevent 
you from attaining. 

The meaning will be obvious to anyone who 
approaches the seventh head. Indeed, it will inevitably dawn 
in the minds of all who master the fourth head and see 
through the Eye. So if you are diligent in your Work, then 
you needn't worry about not being told it. I'll happily discuss 
it with those who can tell me what it is. 

Aleister Crowley wrote of this in The Book of the 
Law: "my left hand is empty, for I have crushed an Universe; 
& nought remains." The Left-Hand Path leads to the 
Wordless Mon Zain. We return here to the fundamental 
distinction between the Left-Hand Path and the Right-Hand 
Path: the Right-Hand Path annihilates the Self, but the Left- 
Hand Path annihilates the Universe. 

I have previously mentioned the deadly trap for the 
unwary who rush through the motions of initiatory practice 
but do not allow time for it to fully fructify within them, 
illumining their consciousness. It is an irresistible temptation 
for magicians to lust after degrees, charging through the 
ranks, without allowing the cement to dry. If you do so, you 



284 



APOPHIS 

will fall flat on your face when you reach the seventh head. 

You may well think you Understand the metaphor of 
annihilating the Universe and believe it to be obvious. Yes, 
by this stage it should be. And if you have realised it and 
have not paused to consider the next step, then you are in 
grave danger of triggering the trap I have spoken of. I am 
willing to discuss this trap and to speak of it to aspirants of 
the seventh head who have worked out for themselves how to 
destroy the Universe and "behold only Leviathan". Contact 
me in such a case. 

In the meantime, if you want a further clue, go back 
and reread the Apep Workings. The clues are all there in 
plain text. Indeed, the clues are plainly stated throughout this 
entire book. They're everywhere you look and present in 
every thought that passes through your consciousness. 

These thoughts - whether they are recognised for 
what they are or not - are the Fatal Wind, the wind that brings 
inevitable change, that topples the towers of the pious and 
holy and impales the human race on the horns of its 
existential dilemma. With the rising of this head, you are 
become the Angel - the Divine messenger - who breathes 
forth that Wind and uses it to fan the Black Flame of 
consciousness. 

It is said of the Red Magus that he shall "behold only 
Leviathan", that Leviathan is the Absolute and that when he 
perceives it, his End has been attained. This is another riddle 
easily solved by words, but best solved by experience. 

We close with a radiant Initiate, an ascendant God, 
who is that seven-headed Dragon, the fourth head blazing in 
His midst, the other heads all upraised around it. May you 
Become such. 



285 



APOPHIS 



*T» *t» *T* *T* *T* *T* 



77*e Method of Becoming is. 
TINAMIWYAN 



■I' ***' *** *i ' ■* ■" ***' ■*'*■ 
*T» *T» *T» *T* *T» *T* *T* 



The Word ofApep is: 

? 

"ButApep Spoke Not ... For Who Knows the mind of a 

Serpent. " 

«1» «1» «1» -J* «!• «1» «1» 

*T» *T» *T» *T* *T* *T* *T* 

^4 C/i/e, smce I'm kind-hearted: 
The second clause of the above statement concerning the 

Word' is 
intentionally a statement and not a question. 



286 



APOPHIS 



FURTHER READING 



This closing section of the book is a selection from the Order 
of Apep's extensive annotated Reading List. It is by no means 
exhaustive, new titles are being added all the time and old 
ones may occasionally fall into disfavour. 

I have selected only those titles which are helpful to 
the development of the general magical principles introduced 
in Apophis and have omitted the more specialised categories 
until they may be required in future volumes. For instance, 
most of the titles concerning Rune Magic and Enochian 
Magic are not listed here, though the former will be central to 
JEgishjdlmur and will be included in that volume of the 
Apepian library when it follows this present one. 

I have also not referenced publications which are not 
available outside of a particular organisation. For instance, 
The Jewelled Tablets of Set are of supreme value, but they 
cannot be obtained outside of the Temple of Set. Where such 
documents (for example, The Book of Coming Forth by Night 
and The Diabolicon) have been directly addressed in the text, 
the fact has been noted at the time. Initiates wishing to read 
these publications are encouraged to apply to join the Temple 
of Set. 



287 



APOPHIS 

After considerable thought, I have decided to exclude 
fictional works from this list also. The Order's Reading List 
contains many works of fiction in which powerful magical 
Keys are concealed. But this primary wr-text of the Order's 
basic principles should address only books directly applicable 
to the technical aspects of the initiatory Work herein, I feel. 

In short, I have endeavoured to restrict this list to key 
volumes only which directly impact upon the Work of the 
seven heads. Further volumes will be listed in their 
appropriate place as the corpus of Apepian publications 
grows. Those wishing to Work more directly with the Order 
of Apep in the meantime are invited to contact me by email - 
manxbull@hotmail.com - for further details. 



General Magical Textbooks 

These are those books which tell you how to do magic. In 
other words, they are all of the grimoire variety, whether 
ancient or modern. All of the examples presented here are 
either exclusively Left-Hand Path or else they can be used as 
such. Most of them also have some specific relationship to 
the themes of the Order and the Draconian tradition. 

Uncle Setnakt's Essential Guide to the Left-Hand Path, by 

Don Webb 

Essential indeed. This is the single most 
comprehensive yet concise guide to Left-Hand Path practice 
that has yet seen print. It particularly emphasises the Left- 
Hand Path as a way of life. Moreover, its 'Grand Initiation' 
section is a potent curriculum which will reward the 
practitioner of any level of ability, from beginner to 
Ipsissimus. It is a curriculum well suited to open up new 



288 



APOPHIS 

perspectives and insights suited to whatever stage the student 
is at. A masterwork. 

The Satanic Bible, by Anton Szandor LaVey 

The Satanic Bible wins by concentrating first and 
foremost upon the flesh, the source and root of all magic. 
Moreover, the sheer poetry of the book is intoxicating, written 
in a lyrical, sweeping style. The invocations are emotive and 
stirring and the condensed, pragmatic approach to practical 
magic was a landmark breakthrough. Still worth its weight in 
gold. 

The Collected Works of Austin Osman Spare 

Spare was one of the great magical innovators, an 
artist and visionary whose works are entirely self-made, 
dependent upon no pre-existing school or methodology. His 
techniques of sigillisation, automatic drawing and atavistic 
resurgence are invaluable magical tools for those who don't 
mind flying by the seat of their pants. His prose is tortuous, 
but his ideas merit the effort spent to extract them. 

Pacts With the Devil, by S. Jason Black & Christopher S. 
Hyatt 

This is a marvelous updating of the grimoire 
traditions, presenting a modern, pragmatic grimoire of 
demonology with a luscious, sex-magical flavouring, all 
peppered with those personal anecdotes which I love so well. 
A superb book for those who love that old demonic flavour. 
Moreover, the important magical tool of the formal Pact is 
introduced and explored in some detail. There are some great 
hints for further Work here for the postmodern Faustian. 



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APOPHIS 

Aleister Crowley's Illustrated Goetia, by Lon Milo DuQuette, 
Christopher S. Hyatt & David P. Wilson 

More of the same from the same school. In this book, 
Crowley's edition of the Goetia is reprinted in full, alongside 
full page portraits of the 72 spirits. The Goetia is probably 
the most useful of the old grimoires, since it presents a 
coherent and comprehensive catalogue of spirits, representing 
a full spectrum of psychological / demonic forces, all 
arranged according to a traditional astrological scheme. 
Indeed, this is the system on which I cut my own magical 
teeth. The book is rounded out by personal observations and 
anecdotes by the authors / editors. 

Liber Null & Psychonaut, by Peter J. Carroll 

The first of Carroll's works on Chaos Magic, this 
double title is a must-have. Much of the Chaos approach is 
very pertinent to the Left-Hand Path, or is certainly thus 
adaptable, and the book is pragmatic and operative in tone. 
Many of the exercises offered in the Liber MMM section are 
complementary with the practices of the first three heads of 
Apophis and the Apepian Initiate will find a lot of worth here. 

Liber Kaos, by Peter J. Carroll 

Carroll's second work offers an expansion of his 
magical theories and a pragmatic codification of magical 
practice which is always interesting and may be particularly 
helpful / useful to some. But of great significance are his 
musings on Spacetime and I would ask all Initiates of the 
Order of Apep to study these ideas carefully and consider the 
theoretical ramifications for (a) Remanifestation and (b) time 
travel magic. 



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APOPHIS 

Psybermagick, by Peter J. Carroll 

Carroll's third offering is basically his version of 
Crowley's Book of Lies. In it, he offers a series of practices, 
theorems, heresies and curricula designed to challenge mind, 
body and soul. The tone is very Left-Hand Path in the 
overthrowing of orthodoxies and the challenging of the new 
orthodoxies which then arise to replace those which were 
overthrown. It makes for uncomfortable, exciting reading and 
is a book which will kick your arse out of your seat and force 
you to think. 

The Seven Faces of Darkness, by Don Webb 

The High Priest Emeritus of Set presents a large 
collection of spells and magical Workings taken from the 
Graeco-Egyptian magical papyri, along with erudite 
explanations of their background, purpose and underlying 
philosophy. Naturally, Set figures very large and so do 
several of the serpent deities of Egypt. 

Visual Magick, by Jan Fries 

This book offers a fresh perspective on the magical 
use of art. In many ways, it is a representation of the Work of 
Austin Osman Spare, but it goes beyond that. Fries is 
obviously someone who has not only used these techniques 
but has developed them and taken them down new avenues, 
so that this work is fresh and original and positively inspiring. 
This book offers keys which will assist in the task of 
awakening the inner serpent. 

Seidways, by Jan Fries 

In this book, Fries deals specifically with the Serpent 
Mysteries and with the magical trance which embodies those 
Mysteries. Drawing particularly upon the Teutonic and Celtic 



291 



APOPHIS 

lore of Europe, Fries offers techniques to grip the body in a 
'seething' or 'shaking' trance state of shamanic ecstasy. This 
book is highly recommended as a practical manual for the 
Order Initiate. Moreover, all of Fries' works are very well 
written and a positive pleasure to read. 



General Magical Philosophy 

These titles are intended to provide specific information 
concerning the philosophical and theoretical background to 
Left-Hand Path magical Work. 

Lords of the Left-Hand Path, by Stephen E. Flowers 

The subtitle, "A History of Spiritual Dissent", says it 
all about this important book, which investigates the different 
cultural manifestations of the Left-Hand Path throughout 
history and up to the present day. Key individuals and 
organisations are placed under the microscope and their 
teachings analysed. An invaluable study. 

Mysteries of the Temple of Set, by Don Webb 

This book presents Setian philosophy through the 
collected notes and writings of Don Webb during the period 
he served as the Temple's High Priest. It provides a lot of 
guidance and stability for those travelling the Left-Hand Path. 

Flowers From Hell, ed. Nikolas Schreck 

A collection of short stories and extracts from longer 
works exploring the role of the Devil in literature. Literary 
representation of the Lord of Darkness allows use of a more 
evocative, poetic language than is usually entertained in a dry 
occult tome. This is a book about atmosphere, ideas and 



292 



APOPHIS 

imagination, about the freedom of the rebellious spirit. Some 
of the collected items are inspiring, others are amusing, all are 
fascinating and spin a powerful enchantment upon the reader. 
The introduction is worth the cover price by itself. 

Of specific interest to the Order of Apep, the closing 
item in the collection is the first publication of The 
Diabolicon outside of the Temple of Set, the closing section 
of which is the 'Statement of Leviathan', upon which the 
Order of Leviathan - and ultimately the Order of Apep - was 
founded. 

The History of the Devil, by Paul Cams 

A wonderful and well written overview of the Powers 
of Darkness throughout history and the manifestations of the 
Devil in a variety of cultural milieux. The book is heavily 
illustrated and articulate and is a classic of magical and 
religious history. The old Serpent is well represented herein. 

The Satanic Screen, by Nikolas Schreck 

This book is much, much more than a mere 
compendium of film reviews. It actively discusses and 
analyses the manifestations of the Sinister in the visual 
medium, from the time of magic lantern shows all the way up 
to the majesty of The Ninth Gate. Schreck traces not only the 
cinematic representations, but also compares these with the 
events shaping the occult world at the times the movies were 
made. Many of the hidden influences are laid bare. Highly 
recommended and not just for film buffs. 

Chaotopia! , by Dave Lee 

A postmodern grimoire that discusses magic in 
straightforward yet imaginative terms. Opens the eyes to 
many possibilities. 



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APOPHIS 

Timedragons, by Dave Lee (Compact Disc) 

Dave Lee here offers an audio CD which represents 
an Initiated interpretation of the Dragon Gnosis. As he 
describes it, the recording offers "poems, pathworkings and 
pataphysical patter". Some of the contents are directly 
magically interesting and illuminating, others are inspiring, 
others are very funny indeed. All are worthy of your time. 
Of particular interest to the Order of Apep are the tracks 
entitled Timesnake', 'Celestial Dragon' and the awesome 
Enochian invocation of the Draconian current, 'Capimao 
Vovim'. 

The Occult and Mysteries, by Colin Wilson 

These two hefty volumes are probably the best 
overview of occultism and psychic phenomena available. 
Wilson's writing is clear and engaging and he covers an awful 
lot of ground. Mysteries is especially recommended for its 
investigation of 'the ladder of selves' and the nature of time. 



Sex Magic 

One identifying mark of the Left-Hand Path is its sexuality. 
Unlike the Right-Hand Path, it is a magic which does not seek 
to eliminate Desire, but uses that Desire as a positive driving 
force in its own service. The interplay of sex and magic is at 
heart a very dynamic and obvious thing. 

Demons of the Flesh, by Nikolas & Zeena Schreck 

This book is the be-all and end-all of sex magical 
instruction. The pages are large and the print is small and 
there is a surprisingly huge amount of information packed in 
here. The book offers an overview of sex magical traditions 



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APOPHIS 

eastern and western and is lavishly illustrated. The Apepian 
Initiate will find very much of value in these pages. 

TABOO: "The Ecstasy of Evil", by Christopher S. Hyatt, 
Lon Milo DuQuette & Gary Ford 

A marvelous little tome about sexuality, magic and 
the breaking of boundaries. The book is written in the 
familiar, easy style of Hyatt and DuQuette, with many 
anecdotes from personal experience peppering the text and 
serving to anchor the philosophical observations in real life. 
Absolutely excellent. 

Carnal Alchemy, by Crystal Dawn & Stephen Flowers 

This book is devoted entirely to Self- trans formation 
through sado-masochistic sexual practices. The book is 
aimed squarely at those who already know their magical ropes 
- there are no formulaic rituals herein other than the setting of 
the scene for the transformational Work. It concentrates upon 
practical and sane advice in a difficult and contentious arena. 
I recommend this book even to those who have no interest in 
sexually charged pain as a magical tool: the book is still 
extremely valuable as a lesson in magical application and 
preparation and establishes the flesh and nervous system as 
one of our most important magical tools. 

Sex in History, by Reay Tannahill 

A comprehensive overview of the historical, religious 
and cultural attitudes to sex makes this book a valuable 
contextual reference work for all those working within the 
Left-Hand Path. 



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APOPHIS 

Aleister Crowley 

The writings of the Great Beast cannot be ignored. Crowley 
often vacillates between Left-Hand Path practice and Right- 
Hand Path preachiness, wobbling on the fence, but his were 
the steps of a giant. He was the first to set out to codify 
magic in a pragmatic way. A firm basis in Crowley's writing 
is essential before you stand the remotest chance of 
understanding what Kenneth Grant is going on about in his 
Left-Hand Path writings. Crowley will school you in the 
discipline of magic in a way that most other authors will not. 

The Confessions of Aleister Crowley, ed. John Symonds & 
Kenneth Grant 

Crowley by Crowley. This autohagiography is the 
only means to truly get inside the Beast's head and see what 
made him tick. It is a fascinating and humorous account of 
his career and he is a born storyteller. You will learn much 
about his magical system by examining the other areas of his 
life closely, such as his mountaineering exploits and extensive 
travel. For those who desire to witness magic being lived 
instead of confined to the ritual chamber, this book is a must. 

Magick, by Aleister Crowley 

Here in his magnum opus Crowley details his entire 
magical system in painstaking detail. Much of this is an 
overcomplicated spaghetti junction of Qabalistic 
correspondences, but it totally broke the mould at the time in 
which Crowley operated. Many of the A.'.A.'. documents are 
reprinted as appendices, including the basic instructional 
pamphlets which guide beginners in magic and yoga 
practices. These practices can be used to nicely supplement 
the Work of the first three heads of Apep. The book is 



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therefore of immediate practical value as well as historical 
interest. 

The Holy Books ofThelema, by Aleister Crowley 

These texts form the religious core of Crowley's 
system. The sexual symbolism and mystical tenor of these 
'Holy Books' often tend toward the Left-Hand Path. 

The Book of Lies, by Aleister Crowley 

This book contains Crowley's instructions to those 
who aspire to the grade of Magister Templi. As such, he 
seeks to convey truths which cannot be expressed in rational 
terms alone since they transcend ordinary consciousness. 
Therefore, the essays and commentaries thereon often 
incorporate riddles and multiple plays on words, which may 
hopefully lead to a gnostic apprehension of the Truth 
underlying the sayings. The contents are variable, but make 
interesting puzzles and thought experiments and are excellent 
preparation for the higher heads of Apep. 

Gems From the Equinox, ed. Israel Regardie 

As the title implies, this thick volume contains the 
best material collected from Crowley's periodical, The 
Equinox. Regardie has collected together all of the magical 
papers, plus much of the supplementary material and 
republished it in this single volume. As with Magick above, 
many of the instructional items make excellent supplementary 
exercises to expand the Work of the first three heads of Apep. 

Aleister Crowley: The Fire and the Force, by Don Webb 

This book evaluates Crowley's Work through a Setian 
lens and masterfully reconciles his writings with a Left-Hand 
Path viewpoint. The other titles in this section will gain much 



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in meaning after reading this work. 



Kenneth Grant 

Of all Crowley's students, Kenneth Grant is the one who has 
really taken the ball and run with it, taking Crowleyan Magick 
into areas that the old Beast never imagined. Grant is 
unequivocally Left-Hand Path, he wears his colours proudly 
on his sleeve and he knows exactly what that Path entails. He 
champions a type of Thelemic sex magic, with a very strong 
focus upon Set. Grant needs to be read with caution, some of 
his historical and mythological data is shaky and he mixes 
fiction easily with fact (this is not meant as a criticism, by the 
way; Grant understands how the imagination works, but his 
easy blending may catch readers unawares). It is the 
responsibility of the reader to check his own facts rather than 
be spoon fed. But the core of his teaching is absolutely sound 
and much of it is not to be found elsewhere. Be warned that 
Grant is utterly incomprehensible if you are not well steeped 
in Crowley. 

The Magical Revival, by Kenneth Grant 

In his first book, Grant recounts the details of the 
occult revival of the Twentieth Century, spotlighting such 
individuals as Crowley and Spare in particular, both of whom 
he knew personally. He then traces the roots of this revival 
back to the Draconian traditions of Sumer, Africa and Egypt 
and the magical technologies of Left-Hand Path sex magic. 
Grant was the first to champion Set as the role model of the 
contemporary Left-Hand Path. The Setian and Draconian 
emphasis make this essential reading. 



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Aleister Crowley and the Hidden God, by Kenneth Grant 

The hidden god of the title is Aiwass, who 
communicated The Book of the Law to Crowley, but Grant 
expands this to embrace the efforts of all magicians to 
communicate with non-human intelligences in like manner. 
The book is a Left-Hand Path slant on the two major 
initiatory stages of the AAA.', system: the Knowledge and 
Conversation of the Holy Guardian Angel and the Ordeal of 
the Abyss. Grant postulates some interesting new 
interpretations of the Archdemon Choronzon, which bear 
greater fruit in later books. 

Cults of the Shadow, by Kenneth Grant 

The emphasis in this book is heavily upon sex 
magical techniques and dream control, with the awakening of 
the Kundalini force. The techniques are traced back to Africa 
and Egypt. Grant's interest in Lovecraft's Cthulhu Mythos 
sees its first stirrings in this title. Spare's Zos-Kia philosophy 
is brought under scrutiny, as are the ideas of Michael Bertiaux 
and the Cult of the Black Snake. 

Nightside of Eden, by Kenneth Grant 

This is the most practical and operative of Grant's 
Typhonian series, but it is still only for those who've already 
cut their magical teeth and know how to use the tools offered. 
It posits a flip side to the Qabalah, a 'Universe B' of the 
Unmanifest, accessed through the gates of the Abyss and the 
false Sephirah Daath. The emphasis is heavily upon the 
Feminine Daemonic who reigns beyond the manifest universe 
and whose realm can be visited through the sexual rites of the 
Left-Hand Path. Each of the 22 paths of the averse Qabalah 
are investigated, along with the Orders of the Qliphoth first 
codified and sigillised by Crowley in his Holy Books. 



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Outside the Circles of Time, by Kenneth Grant 

As the title would suggest, this book is of immense 
interest to me as it deals with temporal anomalies, time travel 
and timeless states of being. It should be very carefully 
studied by all Initiates interested in such things. It also paints 
a picture of Maat quite at odds with the usual representation. 
Here she is portrayed not as a weak character always 
championing the middle road and sitting in moral judgement, 
but rather as a dynamic queen who straddles the cosmos and 
finds balance by reaching out towards both extremes at once 
instead of vacillating in the centre. 

Hecate's Fountain, by Kenneth Grant 

Grant continues in a Lovecraftian vein, introducing 
the 'Mauve Zone' to his magical model, a kind of 'in between' 
state which is neither dreaming nor waking, but which caused 
unusual effects and unexpected results in the Workings of his 
New Isis Lodge, something which Grant terms 'tangential 
tantra'. Interesting speculations into non-human dimensions 
only serve to highlight the main thrust of Grant's work, which 
is the use of sex magical techniques to make contact with the 
intelligences inhabiting these realms. As I said, all very 
Lovecraftian. 

Outer Gateways, by Kenneth Grant 

Grant continues to develop his Left-Hand Path 
blending of Crowley and Lovecraft, also bringing UFO 
phenomena into the picture. But the highlight of this book is 
The Wisdom of S'lba, a beautiful and eerie inspired text 
received through the Workings of New Isis Lodge. 

Beyond the Mauve Zone, by Kenneth Grant 

Grant returns to detailed examination of the 'Mauve 



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Zone', that weird dimension which is tangential to both space 
and no-space, but is somewhere 'other'. He investigates the 
sexual magical techniques which are the means to opening the 
gateways to this realm. Once again, dear old Howard Phillips 
is prominent in his speculations, but he also examines the 
work of Aleister Crowley and Austin Osman Spare and the 
more recent ideas of Michael Bertiaux, Margaret Ingalls, 
Jeffrey and Ruth Evans and Zivorad Mihajlovic. These 
practical magical technologies are applied to a broad and 
sweeping multi-dimensional vision. 

The Ninth Arch, by Kenneth Grant 

This is the final volume of Grant's trilogy of 
Typhonian Trilogies. This ninth book is by far the heftiest of 
the series, running to over 600 pages. It foregoes the usual 
general discussion and is instead a publication of The Book of 
the Spider (OKBISh), a book which is the result of a lengthy 
series of magical Workings by New Isis Lodge, plus an 
extensive commentary upon the same. The book is 
charmingly madcap in places, but is nevertheless haunting, 
inspiring and meaningful. I have discovered some Secrets 
here which I have found nowhere else. 



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